UNITED STATES OF^IKRICA. 



PROBATION. 



BY 



i 

ENOCH POND. D. D. 

PROFESSOR IN THE JiHECO-OGJCAL SEMINARY, BANGOR- 



J 

BANGOR. 

DUREN &. THATCHER. 
1837. 



0*f 



Entered according to Act of Congress in the year 1837, 

By DUREN & THATCHER, 
In the Clerk's Office of the District Court of Maine. 



BANGOR : 
S. S. SMITH, PRINTER. 



INTRODUCTION. 



This world is fiiU of evidence that it is the 
workmanship of God, belongs to God, and is 
rightfully subject to his control. Still, we do 
not find it in all respects such as, at first 
view, we might expect, under the government 
of the Supreme Being. We find earth to be 
a place of comparative darkness, of tempta- 
tion, of error, and of wickedness. We find 
it, too, a place of suffering ; and of suffering 
not following regularly and proportionately 
in the track of sin, but falling indiscrimi- 
nately on the good and the bad, the just and 
the unjust. We find the world filled up with 
mysteries and changes, and death extending 



ir. INTRODUCTION. 

its ravages over it, lapiig its cold hand on 
every thing that hath life, and turning it back 
to dissolution and emptiness. 

This state of things has perplexed the 
hearts of some good men, from the creation 
to the present time ; and had we no light but 
that of nature, must be perplexing and inex- 
plicable to all. But the volume of revelation 
unfolds, in part, the mystery. This sets 
before us the design, the end of the present 
life, and shows us how all things around us 
are fitted to answer this important end. We 
learn from the Bible, that this life was inten- 
ded to be a state, not of retribution, but of 
probation^ of trial; and that most of the oth- 
erwise inexplicable things which take place 
in the world are but the prerequisites or 
appendages to such a state. Thus the strange 
command given to Abraham to sacrifice his 
son, was intended for his trial. Gen. 2*2 : 1. 
Heb. 11 : 17. The afiiictions of Job were 



INTRODUCTION. V. 

permitted for the same purpose. *' When he 

hath tried me, I shall come forth as gold." 

Job 23 : 10. God led the Israelites through 

their long and perilous journey in the mlder- 

ness — fit emblem of the present life — that he 

might humble them, and prove them, and 

know what was in their heart." Deut. 8 : 2. 

And when he had brought them into Canaan, 

he left a remnant of the idolatrous Canaanites 

in the land, that through them he might prove 

his people, " whether they would keep the 

way of the Lord." Judg. 2 : 22. «'In the 

business of the ambassadors of the princes 

of Babylon," God left Hezekiah, to try 

him, that he might know all that was in his 

heart." 2 Chron. 32 : 31. Our Saviour 

says to the church at Smyrna, "Behold the 

devil will cast some of you into prison, that 

he may try you." He also predicts an hour 

of temptation which shall come upon all the 

world, to try them that dwell upon the earth." 
1* 



Vi. INTRODUCTION. 

Rev. 2 : 10, 3 : 10. Indeed, God is said in 
the Scriptures to try his intelligent creatures 
in this world " every moment," He tries 
them with manifold temptations. James 
1 : 12. He tries them with changes and 
afflictions. Dan. 11 : 35. 1 Pet. 4 : 12. 
He tries them with deceivers and deceits. 
Deut. 13 : 3. 1 Cor. 11 : 19. He tries 
them in the fire, as gold is tried. Zach. 13:9. 
And when the purposes of their trial are 
accomplished, the period of it is brought at 
once to a close. The thread of life is sev- 
ered, and men go to their retribution in 
another state. 

Such being the circumstances of the pres- 
ent life, it is of the greatest importance to 
every human being to understand the nature 
of that probation on which he is here placed. 
What is its object ? What is implied in it 1 
In what is it distinguished from a state of set- 
tied and confirmed character ? When is pro- 



INTRODUCTION. vii. 

bation to terminate ? And what are to be its 
issues hereafter ? 

To these and other connected questions I 
invite the attention of the reader in the fol- 
lowing pages. The subject certainly is one 
of deep, and solemn, and universal interest. 
Who would not wish to know for what pur- 
pose he was sent into the world, and what is 
the design of those multiform vicissitudes 
through which he is here called to pass 1 Who 
would not wish to know in what way he may 
best answer the great end of his being, and 
prepare to stand accepted before the Son of 
man ? 

The subjects discussed in the form of notes, 
in the Appendix, are important connected 
subjects, and yet not so directly connected, as 
to admit of their being incorporated in the 
body of the work. These notes are all com- 
mended to the consideration of the reader, 
but more particularly the last of them ; as it 



Viii. INTRODUCTION. 

treats of a subject to which some recent dis- 
cussions in the theological world have attached 
a more than ordinary interest. 

The Lord grant that, on all these points, 
both writer and reader may be guided, intel- 
lectually and practically in the way of truth ; 
that so the result of their probation on earth 
may be a confirmed state of holiness and 
happiness in heaven — an abundant admission 
into the kingdom and joy of their Lord. 



CONTENTS. 



Introduction. 

This life proved from the Scriptures to be a season 
of Probation. Importance of the subject, pp. 3 

Chapter I. 

The Subjects of Prohation. — Intelligent creatures, free 
moral agents, the only proper subjects of Probation, 
pp. ... . .13 

Chapter II. 

The Design of Prohation. — Probation intended, not 
for the information of the Divine mind, but for the 
formation and exhibition of character. Probably all 
intelligent creatures either have been, or now are, on 
trial, pp. . . . .16 

Chapter III. 

Of Prohation in general, and the Prohation of man 
under the Gospel. The nature of Probation, and in 
what respects the Probation of Man is peculiar, pp. 23. 



X. 



CONTENTS. 



Chapter IV. 

The State of Man on Earth adapted to he one of Pro- 
bation. Life short. Our circumstances adapted to the 
trial of our faith, and of our conduct. The present a 
state of comparative darkness, of temptation, of 
change, of mystery, pp. . . .26 

Chapter V. 

Illustrations and Results of Probation, in the present 
life. In the Results of Probation in this world, God 
illustrates, in a great many particulars, the represen- 
tations of his word. pp. . . 40 

Chapter VI. 

Probation limited to the present Life. The future 
state not adapted to be one of Probation. Various 
considerations urged to show that no probation is to be 
expected beyond the grave, pp. . . 52 

Chapter VII. 

Objections considered. The case of infants. The 
case of the heathen. Consideration of 1 Peter 3 : 
18—20. pp. . . . 68 

Chapter VIII. 

A Difficulty proposed and considered. An attempt to 
reconcile the earnestness of God for the salvation of 
sinners with the fact that so many are not saved, pp. 78 



CONTENTS. 



xi, 



Chapter IX. 

Application and conclusion. Men critically and sol- 
emnly situated in this life, have important duties to 
discharge one to another. Whole subject calls for 
great circumspection and diligence in duty. pp. 88 

Appendix. 

JS'ote A, Mistake of Whitby, and other Arminian 
writers relative to Probation, pp. . . 100 

NoUB. Men responsible for their opinions, pp. 102 

Note C. For the trial of men, deceivers permitted 
to perform ^' signs and wonders." Apollonius Tyan- 
8BUS. pp. .... 103 

Note D. A story from one of the " Temperance 
tales" illustrative of Probation, pp. . . 107 

Note E. The inefficacy of suffering to subdue the 
the heart. Extract from Dr. Vanderkemp. pp. 118 

Note F. The opinions of the Germans as to a pro- 
bation after death. The Evangelical German writers 
not Universalists. pp. . . 121 

Note G. The finally miserable lost, not because 
their salvation is, to God, impossible, pp. . 127 



PROBATION. 



CHAPTER I. 

THE SUBJECTS OF PROBATION. 

The proper subjects of probation, under 
the government of God, are his intelligent crea- 
tures : free moral agents. For that portion of 
his works which is moved by physical or me- 
chanical agency, no state of trial was deemed 
necessary. Human architects sometimes try 
their machines, before presenting them to the 
public eye, but the great Artificer of the uni- 
verse had no need of such precautions. When 
he made the world, he was under no necessity 
of setting it up, and trying it for a time, to see 
whether it would move in harmony, and 
answer the purposes for which it was made. 
And when he framed the human body, he was 
under no necessity of making trial of that, 
2 



14 



PROBATION. 



before he breathed into it the breath of Hfe, 
and man became a living soul. But free in- 
telligent minds — moral, accountable agents — are 
verj differently constituted from any thing 
with which we are acquainted in the natural 
world. These are not subject, like brute 
matter, to physical attractions and repulsions. 
They are not moved by weights and balances, 
nor are their energies directed by any such 
means. They have the power of perceiving 
truth, of estimating consequences, of feeling 
the force of moral obligation ; — the power of 
thinking and reflecting, of choosing and act- 
ing for themselves. They have all the power 
which dependent beings can have of forming 
their own characters, of deciding their own 
destiny, and of preparing for a righteous ret- 
ribution hereafter ; and hence tliey are the 
proper subjects of a moral probation or trial. 
God may, if he pleases, place such beings for 
a time on trial, and suspend their final des- 
tiny on the results of character to which 
they come during this period. And we have 
abundant evidence, from the scriptures, that 
he has actually done this. He seems to have 
done it in respect, not only to the human race, 



THE SUBJECTS OF PROBATIOi>r. 15 



but to all his other intelligent creatures, of 
which we have any knowledge. Before such 
creatures are permitted to enter upon their 
final state, God provides for them generally a 
very different state. He causes them to pass 
through a scene of discipline and trial, pre- 
paratory to the scenes and retributions of 
eternity. 



CHAPTER II. 



THE DESIGN OF PROBATION. 

God is sometimes represented in the Scrip- 
tures as trying his creatures, with a view to 
his own better knowledge of them. Thus 5 he 
is said to have led the children of Israel 
through the wilderness, to humble them, and 
prove them, and know what was in their heart, 
whether they would keep his commandments, 
or no. Deut. 8 : 2. He is also said to have 
left Hezekiah, to try him, that he might know 
all that was in his heart. 2 Chron. 32 : 31. 
But these instances are similar to many others, 
in which the great God, in speaking to men, 
condescends to speak after the manner of 
men. Or the import of the word rendered 
know, may be, to make known, to discover. 
Thus God may have left Hezekiah to try him, 
that he might discover — to himself, to others, 
and to after ages — the real state and temper 
of his heart. It surely can be no part of the 
object of the Divine Being, in placing intelli- 



THE DESIGN OF PROBATIOX. 



17 



gent creatures on probation, to satisfy himself 
as to the state of their hearts, or as to the 
resuks of character to which, under different 
circumstances, they may come ; for he knows 
perfectly the hearts of all liis creatures, and 
foreknows perfectly all their fiiture circmn- 
stances, and the influence which these circum- 
stances will have upon their lives. 

The idea of probation is necessarily con- 
nected with that of the judgment, and of a 
fiiture state of rewards and punishments. 
Men are on probation for the judgment, and 
for the retributions of eternity. It is for their 
characters while on probation that they will 
hereafter be called into judgment, and for 
their deeds while in the body that they will be 
rewarded or punished beyond the grave. This 
being the case, the grand design of probation 
seems to be, to ftirnish those who are placed 
upon it such an opportunity for the formation 
and developement of moral character, as will 
best prepare them to stand in the judgment, 
and to meet its everlasting awards. 

They must have an opportunity, in the first 
place, for Xhe. formation of character ; and for 
its formation in a state not only of moral free- 



18 



PROBATION. 



dom, but of discipline, under a varied and 
conflicting moral influence. Suppose God 
were to create moral beings, and place them, 
from the first, in a confirmed state of sin and 
suflering — in a state from which all salutary 
restraints and good influences were withdrawn, 
and where they were left to sin and sufler for- 
ever. Under these circumstances, they might 
indeed be moral agents, and might deserve to 
eat of the fruit of their own way ; still, it 
could not be said that they had had life and 
death placed before them, or that they had 
had such an opportunity for the formation of 
character, as rendered it at all proper that 
they should be called into judgment. Or if 
God were to create moral beings, and place 
them, from the first, in a confirmed state of 
holiness and happiness — in a state where there 
was no darkness, no change, no inducement 
or temptation to swerve from the path of duty ; 
under such circmnstances, they too might be 
free agents, and might be continued happy, 
because they were holy ; still, it could not be 
said of them, more than of the beings last 
supposed, that they had ever experienced the 
struggle of conflicting motives and influences, 



THE DESIGN OF PROBATION. 



19 



or been favored with such an opportunity for 
the formation of character, as fitted them for 
the great dav of account. It would be true of 
both these classes of creatures, that they had 
had no trial. Their moral characters had not 
been proved. Their moral principles had not 
been subjected to any proper test. Under the 
influence of opposing, conflicting motives, 
they had not acquired a strength, a steadfast- 
ness of character. They had not become set- 
tled and confirmed in their respective courses 
of feeling and action. It had not been seen 
what either class would do, or what traits of 
character they would exhibit, under a change 
of circumstances and influences. A state of 
probation would be necessary for both, in 
order that their characters might be formed 
and tried, and they be prepared for the judg- 
ment and the final state. 

A state of probation is also needed, in order 
to the full developement of character — that 
creatures may have the opportunity to act 
themselves out, and show what manner of 
spirit they are of. This was the object which 
God had in view in the trial of Abraham, — 
not his own satisfaction, but that of the patri- 



20 



PROBATION. 



arch, and of the church in ail succeeding ages. 
This, too, was his object in the trial of Job, — 
not his own satisfaction, but that of the 
tempter, and of all others who should become 
acquainted with Job's instructive history. 

These general objects of probation are 
nearly connected, and together constitute one 
of very great importance. Indeed, if there is 
to be a judgment and a world of retribution, 
I see not but they constitute one of absolute 
necessity. For men are to be tried in the 
judgment, and rewarded or punished beyond 
the grave, not for character possible, but for 
character actual ; not for what they might 
have done, had providence furnished the oppor- 
tunity, but for what they actually have done. 
It seems necessary, therefore, in order that 
their characters may be duly formed, and ade- 
quately developed, and they be fitted for the 
awards of the judgment and the retributions 
of eternity, that they should be placed for a 
time on trial, and that providence should fur- 
nish them with an opportunity of exhibiting, 
under different circumstances, the spirit and 
temper of their hearts. 

So important is the general object here sta- 



THE DESIGN OF PROBATION. 



21 



ted, at least in the estimation of the Supreme 
Beins:, that it may be doubted whether there 
is now an intelligent creature in the universe, 
who is not. or has not been at some time, on 
trial.* When the angels were created, they 
seem to have been placed for a time on trial, 
and it was during their term of trial that some 
of them fell. Jude 6. When our first parents 
were created, they too were placed for a sea- 
son on trial. They were placed in a situation 
where they had every thing to delight the 
sense, and satisfy the heart, but where they 
were beset with temptations to draw them 
away from God. Had they overcome these 
temptations, and persevered in holiness to the 
end of their trial, they then would have been 
confirmed in holiness, and they and their pos- 
terity would have been holy forever. But 
instead of overcoming their temptations, they 
were overcome by them. They failed on the 
ground of their original trial, and fell under 
the power of their spiritual enemies. 



* It is not at all likely that any will be finally lost^ 
without a trial ; and if any are saved without a trial, it 
can only be those who die and go to heaven in the 
merest infancy. But more of this subject hereafter. 
3 



22 



PROBATION. 



But God, who is rich in mercy, was pleased 
not to leave them in their state of sin, and 
treat them according to their deservings. 
Instead of casting them off utterly, and exe- 
cuting upon them the penalty of the law, he 
was pleased to provide and open a way in 
which he could put them and their posterity 
on a new and better trial, and afford them 
another opportunity of securing everlasting 
life. And this is the trial on which the human 
family are now placed, and on the issues of 
which is depending the eternal destiny of their 
souls. 



CHAPTER III. 



OF PROBATION IN GENERAL, AND THE PROBA- 
TION OF MAN UNDER THE GOSPEL. 

A STATE of probation differs from one of 
settled and confirmed character, not in this, 
that in the former state onlj, persons are free 
moral agents ; for without doubt, saints in 
heaven, and sinners in hell, are as really free 
agents as they ever were. They must be so, 
or they cannot sustain any moral character at 
all.^ But the difference between the two 
states lies principally here : a state of proba- 
tion for holy beings is necessarily one of temp- 
tation and change — one of liability and expos- 
ure to error and to sin. Such was the state 
of the angels for a season after their creation ; 
and the state of our first parents before their 
fall. A state of trial for sinfiil beings is one 
of hope, and not of despair ; one of restraint, 
and not of abandonment ; one in which trans- 



^ See Appendix, Note A= 



24 



PROBATION. 



gressors are not left, unchecked, to fill up the 
measure of their giiilt, but have the opportu- 
nity, and abihtj, and all suitable motives, to 
turn from their sins and live. Such is the 
state in which the human family are now liv- 
ing, under the dispensation of the gospel. 

In some important respects, our probation 
differs from that of our first parents before 
the fall. It differs as to foundation. They 
were on trial on the ground of their own mer- 
its. They needed no other foundation than 
this. They had done nothing to forfeit the 
favor of God ; and if they persevered as they 
then were, they would receive eternal life as 
the reward of their own deeds. But the 
ground of our trial is altogether the atonement 
of the Saviour. We have failed on the ground 
of our own performances. We have forfeited 
the favor of God, and exj^osed ourselves to his 
just displeasure. And it is only on the 
ground of the atonement of Christ, that God 
can so much as favor us with another trial — 
that he can consistently open to us a way of 
life, and furnish us with the opportunity and 
means of securing the salvation of our souls. 
Our probation is also of a peculiar charac- 



OF PROBATION IN GENERAL. 



25 



ter, differing from that of our first parents 
before the fall, and of all other holy beings, 
as to the nature of the question to be decided. 
Our first parents were on trial, to see if they 
would persevere in holiness ; but we are on 
trial, to see if we will turn from our sins. 
They were on trial, to see if, in a world of 
temptation, they would hold on their way, 
maintain their integrity, and secure eternal 
life as the reward of their deeds ; but we are 
on trial, to see if we will repent, and turn to 
God, and bring forth fruits meet for repent- 
ance, and thus secure forgiveness and salva- 
tion on the ground of the atonement. Their 
trial was adapted to their circumstances, as 
perfectly holy beings, who had done nothing 
to forfeit the Divine favor and blessing. Ours 
is adapted to our circumstances, as entirely 
depraved and guilty beings, who must be 
renewed, sanctified, and saved, through the 
mercy of God in Christ, or who must perish 
forever. 



4 



CHAPTER IV. 



THE STATE OF MAN ON EARTH ADAPTED TO 
BE ONE OF PROBATION. 

The peculiarities of man's probation, as a 
sinner under a dispensation of grace, were 
described in the last chapter. It is proposed 
now to show, that the world in which we live, 
the influences which here beset us, the changes 
which pass over us, and the means and privi- 
leges which we enjoy, are all adapted to the 
circumstances of beings on probation, and on 
just such a probation as has been described. 

In showing this, it may be remarked, in the 
general, that our abode on earth is short. We 
are here but a little while, before the stroke 
of death arrests us, and we are summoned 
into the eternal state. In this respect, our 
condition is fitted to be one of trial. A state 
of trial is nerer a permanent state. Nor is it 
ordinarily one of long continuance. We 
sometimes take things into our possession on 



STATE OF MAN ON EARTH. 



27 



trial ; but we do not retain them, till they are 
worn out and destroyed. We use them until 
they have been sufficiently proyed, and then 
either return them, or make them permanently 
our own. 

It is not likely that the angels were long on 
trial, before a part of them apostatized, and 
went to their own place ; and the remainder 
were confirmed in their allegiance foreyer. 
And it is certain that our first parents were 
on their original probation but a little while, 
before, by an act of transgression, they 
finished it. So our state on earth is well 
adapted to be one of trial, in that it is of 
short continuance. We are here but a few 
days, or years, before the purposes of our trial 
are accomplished, and we are hurried away to 
other scenes. 

But while we are here, and our trial is in 
progress, God is using all suitable means to 
render it complete and satisfactory. — We 
need to be tried in respect to our faiths and 
our conduct ; and it will appear, on examina- 
tion, that God is so treating us as in the best 
manner to try us, in both these points of \dew. 

In the first place, he is so exhibiting his 



28 



PROBATION. 



truth before our miuds — exhibiting it in such 
forms and degrees — as is best calculated to try 
onr faith, 

God is gi^-ing us abundant e^-idence, for 
example, of his own being and perfections — 
evidence enovigh to satisfy every candid mind ; 
but then he is not furnisliing all the evidence 
on tliis subject that he could furnish. He 
might so exhibit liimself to the view of his 
creatures, that they could no more doubt his 
existence, than they can doubt the testimony 
of their senses, or the truth of the plainest 
mathematical demonstration. He might fur- 
nish such evidence of his existence, that there 
could no more be an atheist in this world, 
than there is in heaven. But then there would 
be, on this subject, no trial, and no room for 
trial. What trial of faith could there be, as 
to the Divine existence, when the truth was so 
exliibited, that it could not possibly be rejec- 
ted ? — I repeat, God is affording to his crea- 
tures in this world all needful evidence of his 
being and perfections — evidence enough to 
satisfy them, if they will look at it and con- 
sider it in a proper manner. But then it is 
such evidence as they may resist, and as thou- 



STATE OF MAN ON EARTH. 



29 



sands have resisted to their eternal condem- 
nation. 

God is affording us also abundant evidence 
of the Divine authority and inspiration of the 
Scriptures^ — such evidence, that no person can 
contemplate it honestly, in all its bearings, and 
not be convinced. But then he is not furnish- 
ing all the evidence, on this subject, which he 
could have famished. He might have made 
the truth and inspiration of the Scriptures so 
clear, that they could not possibly be rejected. 
He might have thrown such a resplendent 
light around the volume of revelation, that 
there could never be an infidel upon the earth. 
As well might there be infidels in the day of 
judgment. But in that case, what room had 
there been for the trial of our faith ? As we 
are now on trial, it is, of course, necessary 
that we should be tried. But what trial could 
there be, in regard to the Divine authority of 
our sacred books, if the evidence in their 
favor were such that no mortal could resist it 1 
God has given all necessary evidence, in regard 
to this important point — evidence enough for 
the full satisfaction of every diligent and hon- 
est inquirer. But then the nature and degree 
/I* 



30 



PROBATION. 



of tliis evidence are such, that it may he resis- 
ted. If men hate the Bible, and are deter-^ 
mined not to receive it as the truth of God, 
they may reject it. It is possible, in this 
world, to be an infidel ; and it is necessary 
that such a thing should be possible, in order 
that the present life might be, what it was 
intended to be, a state of trial. 

A similar course of remark may be pursued 
in regard to the doctrines of the Bible. The 
great and essential doctrines of the Bible are 
plainly enough revealed — so plainly^ that no 
person of common capacity, and of impartial 
honesty, is in any danger of mistaking them. 
But then who will say, that God could not 
have made them, or at least some of them, 
plainer ? Who will say, that he could not 
have so revealed the proper Divinity of Christ, 
that not a person on the face of the earth 
could have doubted it ? Christ might so have 
made his appearance in our world, and walked 
about here encircled with such a blaze of 
celestial glory, that all who saw him v> ould 
instinctively have accorded to him his appro- 
priate honors. 

The doctrine of a future life, too, might 



STATE OF MAN ON EARTH. 



31 



have been so revealed, that it could no_more 
be doubted in this world, than it is in the next. 
The glories of heaven and the flames of hell 
might have been brought so near, and made 
so visible, that they would have been objects 
rather of sense than of faith. But if the 
doctrines of religion had been revealed after 
this manner, how would they have been adap- 
ted to the situation of beings on trial ? What 
trial could there be in regard to these doc- 
trines, if they were set before us in such a 
light, that they could not possibly be mistaken 
or rejected ? 

The revelations of God. as contained in the 
Bible, are in general very plain — not so plain 
as they might be, but plain enough, to answer 
all the purposes for which they were given- 
To be sure, the doctrines of Scripture may be 
wrested and rejected by those who are unwill- 
ing to receive them. Those Avho hate God, 
and hate his truth, may cover themselves over 
with refuges of lies, and may profess to found 
these refuges on the Bible. But then none 
are under the least necessity of doing this. 
The truth is plainly revealed, and may be 
easily discovered ; and assuredly will be dis- 



32 



PROBATION. 



covered^by^those who search for it in a proper 
manner. 

Our Saviour, while on earth, preached 
plainly enough — so plainly, that all who were 
willing to do his will might easily know of his 
doctrine ; but then he did not pretend, in all 
cases, to preach as plainly as he could. So 
far from this, he assigned it as a reason for 
speaking to the hardened Jews in parables, 
that seeing they might see, and not perceive ; 
and hearing they might hear, and not under- 
stand. Mark 4: 12. They might well 
enough understand him, if they would ; but if 
they would not, he did not mean so to force 
the truth upon them as to interfere with the 
purposes of their trial. 

Indeed, we may say of religious truth gen- 
erally, that it is placed before us, in this world, 
in precisely that manner which is best adapted 
to the circumstances of beings on trial. It is 
not so brought before us as to compel assent, 
whether we are disposed to yield it, or not. 
But it is so brought before us, that it may and 
will be easily apprehended, by those who dili- 
gently and honestly seek for it. The wicked 
will not, of necessity, understand; but the 



STATE OF MAN ON EARTH. 33 

wise shall understand. Those who do- not 
like to retain God in their knowledge may be 
atheists, if they mil ; and those who fear and 
hate the Bible may be infidels, if they will ; 
and those who hate the doctrines of the Bible 
may mistake and pervert them, if they will. 
But none are under the least necessity of doing 
either of these things ; and none, who deal 
truly and faithfully with themselves, ever will 
do either of them.* 

One of the methods, which God employs in 
this world for the trial of our faith, arises 
from the influence of false religious teachers. 
How many persons of this character there are 
now, and have ever been, who under one 
name or another, and one pretence or another, 
are beguiling unstable souls, and leading them 
downwards to perdition. Now it would be 
easy for God to stop the mouths of such men, 
or to deprive them of reason, or to cut short 
their lives and send them to their own place ; 
but might not this be to take from us one of 
the necessary modes of trial ? While our 
trial continues, we must be tried ; and God 



^ See Appendix. Note B. 



34 



PROBATION. 



sees that we need just that kind of trial which 
results from the influence of false and seduc- 
ing teachers. There were heresies (and of 
course heretics ) in the primitive church ; and 
we are expressly informed why they vrere per- 
mitted. It was for the trial of the faithful, 
and that those who were approved might be 
made manifest. 1 Cor. xi. 19.* 

But we are on trial in this world in respect, 
not only to our faith, but our conduct ; and we 
shall find, on examination, that our circum- 
stances are all wisely adapted to tliis impor- 
tant end. 

The world in which we Uve abounds with 
mingled temptations and restraints. There are 
numerous motives in favor of holiness ; but in 
opposition to these, we are beset by a great 
variety of seductive and ruinous influences. 
The riches of the world allure, its pleasures 
beguile, and its honors dazzle. Sinful com- 
panions entice and flatter ; the appetites and 
passions demand indulgence ; while the great 
destroyer watches every opportunity to draw 
us away from God and duty. The question 



^ See Appendix. Note C. 



STATE OF MAN ON EARTH. 



35 



has been often asked, Why are these things 
so ? Why are we beset, in our journey 
through time, with so many and powerful 
temptations to sin ? Without doubt God 
might have ordered things differently. He 
might have removed temptations in great 
measure from us, and led us along, under the 
influence of better motives, in a much more 
even and quiet path. But in that case, where 
would have been our trial ? We are on trial 
now, and of course it is needfid that we should 
be tried. And how are the feelings of our 
hearts to be tried, and the strength of our 
moral principle to be tested, but by tempta- 
tion ? — Temptation is not necessarily connec- 
ted with sin. Temptation yielded to implies 
sin ; but temptation resisted and overcome, so 
far from leaving any taint of sin, only proves 
the distance to which we are raised above it. 
Our blessed Saviour was tempted in all points 
like as we are, and yet without the least defile- 
ment of sin.— The temptations of life are not 
absolutely overwhelming. In every case, they 
may be, and ought to be, resisted. We may 
yield to them ; and we may overcome them. 
In spite of them, we may go right ; while, on 



36 



PROBATION. 



account of them, we are in danger of going 
wrong. And all this is necessary, in order that 
we may have a fair and sufficient trial. If 
our trial were closed, and we were already in 
a state of confirmed holiness and happiness, 
like that of the saints and angels in heaven ; 
our temptations might properly be removed- 
But while we are continued in a state of trial, 
it is necessary that we should be subject to 
that in which our trial, in no small measure^ 
consists. 

Another thing noticeable in our present 
condition is the frequent and often painfiil 
and trying changes to which we are here sub- 
ject. We no sooner enter into life, than we 
begin to experience these changes. We have 
sickness, and we have health. W^e gain 
friends, and we lose them. We are called, 
even in childhood, to pass through various 
changing scenes. And as we advance in life, 
the same course of things proceeds, and is 
continued, even to the end of our days. Our 
circumstances vary, with every changing month 
and year. Riches come, and go. Honors 
are conferred, and removed. Pleasures sud- 
denly spring up in our path, and as suddenly 



STATE OF MAN ON EARTH. 



37 



fade away from before our ejes. We have 
prosperity and adversity ; and each in differ- 
ent forms and degrees. Our prospects are 
clear, or they are clouded ; comforts are given, 
or they are taken away, according to the 
pleasure of the Supreme Disposer. 

The providences of God are not only fluc- 
tuating, they often are peculiarly dark and 
mysterious. We know not, and cannot know, 
the reasons of those events which occur around 
us. The righteous, it may be, are afllicted, 
and the wicked prospered. The virtuous and 
useful are removed, perhaps, by an early 
death ; while the vicious and injurious are 
spared, to curse the world by a length of years 
and an example of crime. 

But why, it may be asked, has such an order 
of things been established ? Wliy this con- 
tinued succession of mysteries and changes 1 
The proper answer to these questions is, that 
we are here on trial ; and our frequent changes 
are among the means by which our trial is to 
be accomplished. How can our fellow beings 
know us, or we know ourselves, till we have 
been tried ; and how can we be satisfactorily 
tried, without the intervention of trying 
5 



38 



PROBATION. 



changes 1 Persons often appear very well in 
one situation, and very badly in another. 
King Saul sustained the character of an amia- 
ble and pious youth, till he was advanced to 
the throne of Israel ; but his high and sudden 
elevation led him to exhibit himself in a very 
different light. Simon the sorcerer appeared 
as well as any of the converts at Samaria, 
imtil placed in the peculiar circumstances 
which drew his character out ; but he then 
quickly discovered himself to be in the gall of 
bitterness and bonds of iniquity. 

Divine judgments sometimes overthrow 
those who have borne, with seeming humility, 
the influence of distinguished mercies ; while 
mercies, perhaps more frequently, prove the 
ruin of those who have sustained unmoved the 
storm of aflliction. We need, therefore, to 
be placed in a variety of circumstances, in 
order that we may be fiilly tried. "We need 
to experience the multiform changes of life — 
to be rolled over and over — to be turned this 
way and that — to be placed in various situa- 
tions, and subjected to the influence of differ- 
ent and often conflictino; motives, in order that 
our characters may be formed and developed. 



STATE OF MAN ON EARTH. 39 

and we be prepared for what is before .us in 
the coming world. 

From the remarks which have been made, 
it appears that this short hfe is admirably fitted 
to answer the end for which it was given. 
This whole scene of things is wonderfully 
adapted to the circumstances of beings on 
trial. God is so exhibiting his truth to the 
minds of men, during their abode on earth, as 
to try most satisfactorily their /m^A ; and he is 
so surrounding them with temptations and 
restraints, and visiting them with changes, and 
besetting them with new and conflicting 
motives, as in the best manner to test their 
characters, and try their hearts, and prepare 
them for the unalterable decisions of eternity. 
This life, we have seen, was intended to be 
our state of trial, and in every view we can 
take of it, it is admirably adapted to answer 
the purposes of such a state. 



CHAPTER V. 



ILLUSTRATIONS AND RESULTS OF PROBATION IN 
THE PRESENT LIFE. 

After what was said in the last chap- 
ter on the adaptedness of this world to be a 
State of probation, it might reasonably be 
expected that character here would be rapidly 
formed, and that great and often surprising 
results would be developed. And this we find 
to be the case. No sooner do we enter into 
life, than we begin to feel the influence of the 
beings by whom we are surrounded, and of 
the particular circumstances in which we are 
placed. These go directly to excite feeling 
and modify opinion ; opinions quickly ripen 
into principles of action ; and under the influ- 
ence of adopted principles, character is soon 
formed, and the destiny of the soul is settled 
for eternity. 

One man, it may be, begins life under cir- 
cumstances which go to fill his mind with infi- 



RESULTS OF PROBATION. 



41 



del objections, and to excite a prejudice 
against Christianity. His prejudices, finding 
a prepared soil in the native corruption of the 
heart, take root, spring up, and become strong 
and inveterate, so that by them the man is 
shielded against all the ordinary saving influ- 
ences which are operating in the world. God 
holds out to him the clear light of truth, but 
he does not see it. He speaks to him from 
the volumes of nature and revelation, but he 
cannot hear. He pours into his lap the boun- 
ties of his providence, but he feels no grati- 
tude. He does not even recognize the hand 
which blesses him. God visits him, in turn, 
with the rebukes of his providence and the 
corrections of his rod, but he takes not warn- 
ing, and is as a bullock unaccustomed to the 
yoke. Conscience at times whispers, and the 
Spirit strives, but the one is silenced, and the 
other grieved. Thus the result of this man's 
entire probation is to alienate him the more 
from God, and harden him in sin ; and when 
patience can forbear — when justice can endure 
no longer, he is cut off, and goes to the retri- 
bution which he has merited. 

Another person commences his moral exist- 
5* 



42 



PROBATION. 



ence under very different circumstances. His 
parents, his early associates, the guides and 
companions of his youth, are devotedly and 
consistently pious. Of course, he is early 
taught to know and fear God, to respect the 
Bible, to keep the Sabbath, and to attend upon 
the instituted means of grace. Thus the 
restraints of religion become strong upon him, 
his conscience is tender, his prepossessions 
are all in favor of the truth. The common 
avenues to temptation are in great measure 
closed to this person, while good influences 
are opening and pressing upon him on every 
hand. He is trained up in the way he should 
go, and when he is old he does not depart 
from it. By the blessing of God upon the 
means employed, this individual is early sanc- 
tified, and his probation terminates in his 
complete and final redemption and happiness 
in heaven. 

Such are the ordinary results of probation, 
in cases lilve those here supposed, — the former 
showing how evil men and seducers wax 
worse and vv^orse, decei\-ing and being deceiv- 
ed ;" and the latter illustrating the connexion 
between early instilled and faithfully nurtured 



RESULTS OF PROBATION. 



43 



religious principle, and the salvation of the 
soul. 

But this common course of things is not an 
invariable one. It is sometimes interrupted, 
I had almost said inverted. The grace of the 
gospel, in some instances, triumphs over the 
most inveterate prejudices and the fiercest 
opposition, so that he who was before " a per- 
secutor and blasphemer" becomes a humble 
follower of the Lamb of God ; while the 
amiable and hopeful youth, the child of many 
prayers and tears, is not unfrequently ensnared 
with temptation, and becomes an outcast from 
the Divine favor forever. In illustration of 
the former of these statements, the Apostle 
Paul may be cited as an eminent example. 
In justification of the latter, we might point 
to many a Christian family made disconsolate 
and heart-broken, by the defection and ruin 
of some loved one of their number.* 

In the results of probation, as manifest in 
this life, God illustrates before the eyes of 
men the attributes of his nature, and the truths 
of his word. It is here that he displays the 



^ See Appendix. Note D. 



44 



PROBATION. 



sovereignty of Ms grace^ showing that " he 
hath mercy on whom he will have mercy, and 
whom he will he hardeneth." Rom. 9 : 18. 
At the same time, he exhibits the manner in 
w^hich existing differences in human character 
are made ; — not arbitrarily — not by miracle — 
but by the influence of circumstances, of 
motives proper or improper, upon the minds of 
free responsible agents, who choose as they 
please, and do as they choose, and who may 
be said, in a sense, to form each his own char- 
acter, and to fix his own destination forever. 

In the results of probation, God illustrates 
very often the deceitfulness and treachery of the 
human hearty showing that " he who trusteth 
to his own heart is a fool." — " Is thy servant 
a dog, that he should do this great thing," 
said Hazaei to the weeping prophet ? 2 Kings 
8 : 13. And yet, in the progress of his proba- 
tion, as an old writer quaintly says, the dog 
did it. Under a change of circumstances, 
Hazaei actually committed those very enormi- 
ties, which the prophet foretold, and in pros- 
pect of which, at the time, he was himself so 
greatly shocked. 

' " Though I should die with thee, yet will I 



RESULTS OF PROBATION. 



45 



not deny thee," was the reply of the self-con- 
fident Peter to the faithful warning of his 
Master. And yet, in an hour of trial — in a 
scene of temptation, into which he had need- 
lessly thrust himself, Peter could affirm with 
an oath, that he knew no such man as Jesus 
of Nazareth. Mark 14 : 71. 

The pious in Israel were exceedingly happy 
under the government of David, and felt per- 
haps, at times, as though they might safely 
trust and glory in their king. But their 
beloved monarch is not yet in a state of con- 
firmed holiness. He is on probation ; and in 
the progress of things a temptation besets 
him, before which he grievously falls. 

After such exhibitions of human weakness 
and depravity, who will ever again consent 
either to trust his own heart, or to place his 
confidence in any arm of flesh 1 

In the results of probation, we see continu- 
ally illustrated, on the one hand, the benefits 
of sanctified afflictions ; and on the other, the 
inejficacy of mere suffering to soften and subdue 
the obdurate soul. Where the mercies of 
God have not melted, and his truth has been 
listened to with no good elTect, very often the 



46 



PROBATION. 



corrections of his rod, set home by the striv- 
ings of his Spirit, become the means of awak- 
ening serious thought, exciting feehng, and 
leading on to the happiest results. While as 
often, perhaps, we see the sinner tried in the 
furnace of affliction, till he becomes hardened 
in the very fire. We see him visited with 
stroke after stroke, till in desperation and 
madness he is ready to gnaw his tongue for 
pain, and still he does not repent of his evil 
deeds.* 

In the progress of probation, we see veri- 
fied, in numberless instances, the declaration 
of Solomon, that one sinner destroyeth much 
good." Ecc. 9 : 18. Instead of bearing one 
another's burthens, and helping each other 
forward in the way to heaven, men become 
the seducers and tempters one of another. 
They take the devil's work out of his hands, 
and accomplish it often more successfully than 
he could do it himself. Were it proper, I 
could give the name of an individual, of pol- 
ished manners, of active habits, of ready wit 
and fluent tongue — who for the last twenty 



* See Appendix. Note E. 



RESULTS OF PROBATION. 



47 



years has been doing more to ruin his fellow 
men, than almost any person of my acquaint- 
ance has been doing to save them. I could 
point to a family of children — the children, 
too, of pious parents — who, by the influence 
of an unprincipled associate who had insidi- 
ously obtruded himself among them, have 
been essentially corrupted, and are now appa- 
rently on the high road to death. 

John Bunyan, by his own account of him- 
self, was in early life such an example of 
wickedness, that he was told one day by a 
woman of his acquaintance, that he " was the 
ungodliest fellow for swearing that she ever 
heard in her life," and that he was enouo;h 
to sipoil all the youth in the towny^ 

The progress of probation is never more 
solemnly illustrated than in the case of awak- 
ened and convicted sinners, who are often 
brought to a point in their existence, where, 
by the most trivial circumstance — a mere 
breath of influence one Avay or the other, their 
condition is settled for eternity. See that 
interesting young Jewish ruler, careless of the 



* Ivimy's Life of Bunyan, p. 29. 



48 



PROBATION. 



good Opinion of his associates in sin, running 
forth to meet the Saviour, kneehng before 
him, and addressing him in the most respect- 
ful terms, " Good Master, what good thing 
shall I do, that I may inherit eternal life" ? 
Whose heart does not beat high with hope, 
that this amiable, anxious inquirer is now to 
become a disciple and follower of Jesus 2 
But he goes away sorrowful, and we hear of 
him no more. 

The younger Lord Littleton was in early 
life the subject of deep religious impressions, 
under the influence of which, as he informs 
us, he retired at a particular time to his cham- 
ber to pray, with the intention of committing 
his soul to God. As he was on the point of 
kneeling to engage in prayer, he concluded to 
turn aside and close his window shutter. At 
the window, he saw a band of musicians par- 
ading through the streets. The splendor of 
their appearance caught his eye ; their inspir- 
ing notes ravished his ear ; he rushed from his 
apartment to the street, joined in the crowd, 
banished his seriousness, and felt the strivings 
of the Spirit no more. 

In the progress of probation, the soundness 



RESULTS OF PROBATION. 49 

of religious professions are tested, and the 
guise of the hypocrite is often torn away. It 
is solemnly interesting, in this view, to read 
over the Acts of the Apostles, and the subse- 
quent portions of the New Testament. How 
many are there named, who were admitted to 
the Christian community, and seemed to run 
well for a time, who, in the progress of their 
trial, showed that they had neither part nor 
lot in the matter, because their hearts were 
not right in the sight of God. An interest 
equally painful is excited, in looking over the 
churches of our own land, especially those 
which have been favored with seasons of spir- 
itual refreshing. Revivals multiply hopeful 
converts, but probation tries them. The pro- 
cess of winnowing naturally follows that of 
harvest. The hypocrite will not always call 
upon God. He whose heart is set upon the 
world may be excited to a tempory zeal in 
religion ; but in the progress of things, his old 
propensities will predominate, and the secrets 
of his character will come to light. 

But while probation unmasks and detects 
the hypocrite, it confirms and strengthens the 
faithful people of God. All things are work- 
6 



50 



PROBATION. 



ing together for their good. Judgments con- 
spire to humble them, and mercies to melt 
them, and disappointments to wean them from 
the world. Tribulation worketh patience, 
and patience experience, and experience 
hope." As the winds and storms which beat 
upon the mountain oak cause it to cast deep 
its roots, and strengthen its foundation, so do 
the conflicting influences which beset the chil- 
dren of God in the present life, serve to give 
strength and consistency to their characters, 
and thus ripen them for heaven. Their 
"journey is a thorny maze, but they march 
upwards stilV Their " path IS as the risins: 
light, which shines brighter and brighter to the 
perfect day." 

Considered as a scene of probation, our 
state on earth is not only one of deep and sol- 
emn interest, but of rich and varied instruc- 
tion. It is not only the seed tune of our exist- 
ence, where, "whatsoever a man soweth, that 
shall he also reap," but it is a state of moral 
training, of discipline, in which the human 
family are placed for a time, that they may 
learn the most important things, and prepare 
for their future and eternal destination. It is 



RESULTS OF PROBATION. 



51 



here that the God of heaven makes them 
acquainted with his character and their own, 
with his will and their duty. It is here, that 
he beckons them away from earth, and calls 
them to the pursuit of glory and virtue ; while 
at the same time he leaves them to be tried 
with adverse influences, and free to turn to 
the right hand, or the left. How important 
that the busy sons of men understand the 
nature of their present condition, and the 
object for which they were sent into the world, 
that while a price is in their hands to get heav- 
enly wisdom, they may not suffer it to pass 
from them unimproved. 



CHAPTER VI, 



PROBATION LIMITED TO THE PRESENT LIFE. 

The idea has been cherished at different 
periods, and is not uncommon in our own 
times, that probation is not Hmited to the pres- 
ent life. Those who love their sins, and are 
resolved to persist in them as long as they live 
on earth, are very likely to cling to the hope 
that the other world will be one of probation — 
a place where the errors of this life may be 
retrieved, and where lost souls will be con- 
verted and saved. 

Were there no other objection to such 
schemes and hopes, it is evident from what Ave 
know respecting the future world, that it is 
not at all adapted to be one of probation. The 
present life, we have seen, is admirably adap- 
ted for this purpose. But the future life has 
no such adaptation. Its lengthy its duration^ 
is inconsistent with the idea of trial. An ever- 
lasting state of trial — a probation of sufficient 
length to be expressed by the t^xm^ forever and 



LIMITS OF PROBATION. 



53 



ever^ is an absurdity, in the very mention of it. 
Does God need to try a man forever and ever, 
in order to fit him for his final state 1 And 
besides, what room for a final state, after a 
man has been on trial ybr6?;6r and ever? 

But the future life is unfitted to be one of 
trial in respect, not only to its duration, but 
its circumstances. Divine truth will be exhib- 
ited in that world, not in a way to try the 
faith and the characters of men, but rather to 
confirm them in existing character. In the 
other world, there will be no atheists, or infi- 
dels, or disbelievers of God's essential truth ; 
and no possibility that there should be any. 
There will be beings there who hate God's 
truth, but none who intellectually reject it. 
The very devils believe and they tremble. 

Nor will the fi,iture world be, like the pres- 
ent, one of mingled temptation and restraint, 
or one of ceaseless fluctuation and change, 
and adapted in these respects to be one of 
trial. There will be no changes there to try 
the feelings and eUcit character, but every 
thing is represented as moving along in one 
unvarying and unending course. Removed 
from all temptation, and dwelling in the 
6* 



54 



PROBATION. 



unclouded light and blessedness of heaven, 
the righteous are continually rising from man- 
sion to mansion, and from one degree of glory 
and felicity to another ; while all good influ- 
ences and restraints being removed from the 
wicked, they go down the steeps of misery 
and ruin, as fast as unbridled passion and the 
unchecked indulgence of sin can carry them. 

In short, all the representations which are 
given us of the future world forbid the suppo- 
sition that it is to be one of trial. The scrip- 
tures never represent it as a state of trial, 
and manifestly it has no fitness, no adapted- 
ness, for such a state. On the contrary, the 
circumstances of that world all go to render 
it, (what it is described to be) the place of 
endless retribution ; — the place where men are 
to reap according to that they have sown, and 
to be rewarded or punished according to the 
deeds done here in the body. 

Although the consideration here urged 
might be sufficient, of itself, to settle the ques- 
tion, as to the limits of probation, still, as this 
is a point of great practical importance, and 
one keenly contested at the present day, it 
may be proper to adduce additional evidence, 



LIMITS OF PROBATION. 



55 



showing that no probation is to be expected 
beyond the grave. 

L And here I would inquire, in the first 
place, of the advocates of a future probation, 
why they are disposed to confine this proba- 
tion to one class only of their fellow men, viz : 
those who have died in their sins. If the 
wicked are to be on probation in the other 
world, why not the righteous ? If it is possi- 
ble for the former class, after death, to be 
restored and saved, why not for the latter to 
fall aw ay and perish ? There is no better 
foundation, either in scripture or reason, for 
the one of these suppositions, than for the 
other. Why then should one of them be 
adopted, and the other rejected ? 

2. The notion of a state of trial after this 
life is unreasonable, because it is unnecessary. 
Cannot God prolong our probation in this 
world to any extent he pleases ? and use with 
us such means, and give them such efficacy, 
as he pleases ? and convert and save men in 
this state of probation, as well as in any other 7 
What need then of a fixture probation ? What 
good purpose can it answer 1 On this ground, 
the miseries of the other world would be 



56 



PROBATION. 



indeed a needless waste, and far more difficult 
to be reconciled with the benevolence of God? 
than the idea of eternal punishment. 

3. In opposition to the notion of a state of 
trial beyond the grave, it may be further 
observed, that sinners often finish, virtually, 
their period of trial, long before they leave 
this world. This is the case with those who 
have committed the unpardonable sin. This, 
too, is the case with the more numerous class, 
who have finally grieved away the Holy 
Spirit, and are judicially abandoned of God. 
Such were a majority of the ten tribes of 
Israel, in the days of the prophet Hosea. 
They were incurably wedded to their idols, 
and God said, " Let them alone.^^ Hos. 4 : 17. 
Such were many of the hardened Jews, in the 
days of our Saviour. " If thou hadst known, 
in this thy day, the things which belong unto 
thy peace ; but now thet/ are hid from thine 
eyes.'''' Luke 19 : 42. Such also were some 
of whom the Apostle speaks, in 2 Thess. 2:11. 
"And for this cause, God shall send them 
strong delusion that they should believe a lie, 
that they all might be damned who believed 
not the truth, but had pleasure in unrighteous- 



LIMITS OF PROBATION. 



57 



ne&s." There have been persons of -this 
description, it may be feared, in all periods of 
the world. My Spirit shall not always 
strive with man.'* When God's spirit is finally 
grieved away, and the soul is abandoned, as is 
often the case with sinners in the present life, 
their period of probation is virtually ended. 
It has not ended in form, but it has in fact. 
And who can believe that such persons will 
have another probation beyond the grave ? 
They have provoked God to abandon them, 
even in this life ; and who can believe that he 
will undertake again for them in the life to 
come 1 

4. That there is no probation for the 
wicked beyond the grave is also evident, since 
in the scriptures we are no where encouraged 
or authorized to pray for the dead. — It was 
not till the Jews, in the days of Jeremiah, had 
become incorrigible, and were abandoned of 
God, that this holy man was forbidden to pray 
for them. " Pray not for this people, neither 
lift up cry nor prayer for them, neither make 
intercession to me ; for I will not hear thee." 
Jer. 7 : 16. It is because there is no longer 
any hope for those who have committed the 



58 



FROBATIOX. 



sill unto death, that Christians under the gos- 
pel are not permitted to pray for them. 
" There is a sin unto death ; I do not say that 
ye shall pray for it." 1 John 5 : 16. And 
it can only be because there is no longer any 
hope for those who have died in sin, that in 
the Scriptures we are no where encouraged or 
authorized to pray for them. If they were 
still on probation, and there was hope in their 
case, why should they not be subjects of 
prayer 7 — Certain it is, that the doctrine of a 
future probation, and the practice of praying 
for the dead, are very intimately connected, 
and have always existed in the church together. 
We conclude therefore, since this practice is 
so manifestly unscriptural, that the doctrine 
from which it originates cannot be true. 

5. The doctrine of a future probation 
involves several other points of doctrine — and 
so it is considered by its abettors — which are 
manifestly unscriptural. One of these is, that 
the sufferings of the wicked in the other 
world are altogether disciplinary. They are 
designed, not for the public good — not to sus- 
tain the authority of law, and deter others 
from like courses of transgression, but merely 



LIMITS OF PROBATION. 



59 



for the good of the sufferer. They are the clias- 
tisements of a Idnd father, intended to bring 
the disobedient child to repentance. But if 
this is true, then the future punishment of the 
wicked is a blessing, and not a curse. It is 
evidence of God's love, and not of his dis- 
pleasure. " Whom he loveth he chasteneth, 
and scourgeth every son whom he receiveth." 
And to be delivered from this punishment, at 
least before it has accomplished its end, must 
be, not a favor, but an injury. I need not 
stop to show how opposite these conclusions 
are to the current representations of the Bible 
on the subject, — in which the inhabitants of 
hell are spoken of as under the curse of God — 
as the objects of his displeasure, his indigna- 
tion, his wrath, his vengeance — as examples to 
the universe, suffering the vengeance of eter- 
nal fire. 2 Thess. 1 : 8. Jude 7. 

It is further involved in the idea of a pro- 
bation beyond the grave, that sinners suffer, 
before their restoration, all that they deserve^ 
They deserve only that degree of suffering, of 
discipline, which is necessary in order to bring 
them to repentance ; and consequently, when 
they are brought to repentance, they are 



60 



PROBATION. 



indebted no more. They have paid now the 
uttermost farthing. But on this ground, what 
have they to be forgiven ? And for what are 
they to be indebted to Christ ? And what 
grace will there be in their deliverance and 
salvation ? Indeed, of what salvation are they 
the subjects, unless that may be called a sal- 
vation which delivers men from suffering 
wrongfully, cruelly — suffering more than they 
deserve 1 — No time need be spent in showing 
how entirely opposed such a theory is to the 
spirit and language of the New Testament on 
this subject, in which all who are saved are 
represented as saved from a merited destruc- 
tion by mere grace — as forgiven and saved 
through Christ alone. 

It is moreover involved in the idea of a pro- 
bation in hell, that the means of grace and infiu- 
ences of the spirit are enjoyed there. The 
Bible must be read in hell, and the gospel 
preached, and the Holy Spirit poured out. 
As much as this is necessarily included in the 
supposition that that world is, like the present, 
a place of probation — a place where sinners, 
in great numbers, are converted, sanctified, 
and fitted for heaven. But where in the Bible 



LIMITS OF PROBATION. 



61 



do we read of sucli means and influences 
being enjoyed in hell? Did the rich man 
know any thing of them in his place of tor- 
ment ? Or do those fallen spirits know any 
thing of them, who are " reserved in chains, 
under darkness, unto the judgment of the 
great day" ? 

6. If the wicked are to have a probation 
and consequent restoration in the other world, 
it may properly be inquired, when these things 
are to be expected. T-iat they cannot take 
place before the day of Judgment is obvious 
from several considerations : As, first, the 
Scriptures decide that, between death and the 
Judgment, there are to be no changes in the 
characters or states of men. " It is appointed 
unto men once to die, but after death the Judg- 
mentr Heb. 9 : 27. Secondly; in the Judg- 
ment men are to be tried for their actions 
while in the body ; which shows that it was only 
during their connexion with the body, or while 
on earth, that they vrere on probation. 2 Cor. 
5 : 10. But thirdly, in the day of Judgment, 
the wicked will be still unreclaimed^ This is 
evident from a great many passages. " At 
the end of the world, the angels shall come 



62 



PROBATION. 



forth, and shall sever the wicked from among 
the just y "When the Son of man shall sit 
on the throne of his glory, and before him 
shall be gathered all nations, he shall separate 
them one from another^ as a shepherd dividetb 
his sheep from the goats." Mat. 13 : 49. 
25 : 32. From these and the parallel pas- 
sages it is certain, that if the wicked are to 
have a season of probation between death and 
the Judgment, it will not be improved by 
them — it will do them no good ; for in the 
descriptions of that eventful day, they are 
represented as guilty, and as destined to go 
away accursed. 

That there will be no probation for the 
wicked after the Judgment is also evident 
from several considerations. And, first, from 
the evident nature and hearings of the subject. 
As has been stated in a previous chapter, the 
ideas of probation and the judgment are inti- 
mately connected, and so connected, that the 
former necessarily precedes the latter. We 
are on probation for the Judgment. It is for 
character formed while on probation^ that we 
are to be brought into judgment. It follows 



LIMITS OF PROBATION. 



63 



therefore, of necessity, that our entire state of 
probation must precede the judgment. 

That there will be no probation following 
the day of judgment is further evident from 
the fact that such a day has been appointed. 
Why should there be any general judgment, if 
its decisions are not to be final ? Why so 
much preparation for this grand and decisive 
scene, if after all it is not to be decisive — if 
its awards are liable to be rescinded or 
changed ? 

It should be considered also, in this connex- 
ion, that immediately subsequent to the resur- 
rection and the judgment, Christ resigns his 
mediatorial office and kingdom. " Then 
cometh the end, when he shall have delivered 
up the kingdom to God, even the Father ; 
when he shall have put down all rule and all 
authority and power. For he must reign, till 
he hath put all enemies under his feet." 
1 Cor. 15 : 24. Subsequently to this deliver- 
ing up of the mediatorial kingdom to the 
Father (which follows immediately on the con- 
clusion of the judgment) there will be no fur- 
ther opportunity for the return of sinners to 
God ; and for the very good reason, that there 



64 



PROBATION* 



is no longer a Mediator. The whole number 
of Christ's friends are received up into 
heaven ; his enemies are all put under his 
feet ; his mediatorial w ork is done ; his author- 
ity is resigned back to him who gave it, and 
God is now all in all. — Accordingly, we find 
it said expressly of those who are unjust, at 
the close of the judgment, that they shall be 
unjust still; and of those who are filthy, that 
they shall be Jilthy still ; and of those who 
are holy, that they shall be holy still, (Com- 
pare Rev. 20 : 11—15 with 22 : 11.) 

If there is to be no probation for the wicked, 
either before the general judgment, or after 
it, it is incumbent on those who believe in such 
a probation to inform us distinctly when it 
will be. 

7. In opposition to the notion of a future 
probation and restoration, I urge again, that 
hell is no place for the reformation of offenders, 
or the conversion of sinners. It is the prison of 
evil spirits — the place prepared for the devil 
and his angels. — Take all the righteous out of 
the present world, and leave the wicked to 
revel and riot here alone, and what would the 
state of society be ? What restoring, redeem- 



LIMITS OF PROBATION. 



65 



ing influence would remain ? What then must 
be the state of things in hell, where devils and 
damned spirits are crowded together— where 
not so much as one holy affection is cher- 
ished — where every mouth is filled with blas- 
phemy, and every heart with sin ? Of all 
places in the universe, this surely is the least 
fitted to bring about the conversion of sinners, 
and promote their return to God. Accord- 
ingly we have no account that so much as one 
sinner was ever converted in hell, or ever will 
be. The prison of hell is not represented to 
us as a penitentiary, a house of correction, 
but rather as the abode of incorrigible and 
despairing souls, where those who would not 
honor the law by obeying it, are made to 
honor it by enduring its penalty, and are set 
forth in view of the universe, as examples 
" suffering the vengeance of eternal fire". 

8. I only add further, that the idea of a 
probation beyond the grave is contradicted by 
the general current of Scripture. Much that 
might be said under this particular has been 
already anticipated. I only observe, there- 
fore, that the Scriptures every where repre- 
sent our life on earth as the seed time, and 
7* 



66 



PROBATION. 



the only time we shall ever have in which to 
lay up treasures in heaven. If we here sow 
to the flesh, we shall of the flesh reap corrup- 
tion ; but if w^e sow to the Spirit, we shall of 
the Spirit reap life everlasting. Gal. 6 : 7. 
The rich man and Lazarus, after death, are 
represented as having their respective states 
finally and unalterably settled. " Between us 
and you there is a great gulf fixed, so that 
they who would pass from hence to you can- 
not, neither can they pass to us that would 
come from thence." Luke 16 : 26. Cer- 
tainly, no language can be plainer or more 
decisive than that of our Saviour in this pas- 
sage. He teaches us here, as in other places, 
that there can be no change of w^orlds beyond 
the grave, but every one must there be reward- 
ed or punished, according to the deeds done 
here in the body. 

Such certainly is the obvious representation 
of Scripture in regard to this important sub- 
ject. And so the Bible is understood, not only 
by Evangelical Christians, but by others of 
widely difi*erent sentiments. Infidels gener- 
ally, both of ancient and modern times, regard 
the Bible as teaching the doctrine of endles? 



LIMITS OF PROBATION. 



67 



punishment, and urge this as among their rea- 
sons for rejecting the Bible. The RationaHsts 
of Germany, who do not themselves believe 
in the eternal punishment of the wicked, 
admit that the Bible teaches this doctrine. 
And the same is true of many, perhaps most, 
American Unitarians. They admit that tJie 
Bible holds out no hope for the dying sinner, 
though thei/ hope that God may have mercies 
for liim which he has not revealed. 



CHAPTER VII. 



OBJECTIONS CONSIDERED. 

It may be objected to the sentiment of the 
foregoing chapter, that if probation is confined 
to the present life, great numbers of the 
human family have really no probation. This 
is true of all those who die in infancy. They 
live here, it may be, but a few days or hoursy 
and are in a state of such extreme ignorance 
and imbecility as forbids utterly the supposi- 
tion of trial ; so that if this portion of our 
race have no probation beyond the grave, they 
cannot be said to have any at all. 

There are many things pertaining to the 
spiritual state and prospects of infants which 
God has not very explicitly revealed ; and 
where we are left in ignorance or uncertainty^ 
it becomes us to speak with modesty and 
reserve. We will not here agitate the ques- 
tion, whether the little space allotted to many 
infants in this world can be regarded as a sea- 
son of probation. Suppose it be not tlms 



OBJECTIONS CONSIDERED. 



69 



regarded- There is reason to hope, I diink, 
from various intimations in the Scriptures, 
that those who die in mere infancy are saved. 
They are sinners, and need saving ; and my 
hope is, that, by the washing of regeneration 
and sprinkhng of the blood of Christ, they 
will be found at last among the saved. And 
if God is disposed to save them without a 
proper probation, who has any reason to find 
fault ? If, to illustrate and magnify the riches 
of his grace, God is disposed to sanctify a 
portion of his creatures in this world, and re- 
ceive them home to himself, before the trials of 
life can be said to have commenced with them, 
have we not more reason for admiration than 
complaint ? And a measure like this, instead 
of encouraging the adult sinner to hope for a 
probation beyond the grave, seems rather to 
forbid such a hope. For if God prefers rather 
to save infants without any probation, than 
provide for them a probation in the future 
life, he surely cannot be expected to make 
such a provision for those who, in this life, 
have had a full probation, and have wasted 
it — have madly resisted all his offers, and 
trampled on his grace. 



70 



PROBATION. 



It may be further objected, that in confin- 
ing probation to the present Kfe, we have not 
duly considered the situation and prospects of 
the benighted heathen. On supposition that 
those who die in a rejection of the gospel do 
perish without hope, it has been urged by 
some, that for the poor heathen, who have 
never heard of a Saviour, there ought to be a 
probation beyond the tomb. Such ought to 
have an opportunity, before their final rejec- 
tion and destruction, of at least hearing of a 
Saviour's love. — But whose fault is it, I ask 
in the first place, that the heathen have not 
the gospel ? Is God to blame in this matter 1 
Or does the blame attach entirely to men ?— 
And living as they do without the gospel, do 
the heathen improve, in the best manner, the 
light they have ? Or are they not chargeable 
with most miserably perverting and abusing 
this light — ^with extinguishing almost the lamp 
of reason, and choosing to walk in darkness 
and sin ? " The invisible things of God are 
clearly seen, being understood by the things 
that are made, even his eternal power and 
Godhead" ; so that the very heathen are with- 
out excuse. Rom. 1 : 20. They might know 



OBJECTIONS CONSIDERED. 



71 



God, and love and enjoy him, if they would; 
and it is only because they do not like to retain 
God in their knowledge, that so many of them 
perish in darkness. The heathen are on pro- 
bation to see, not whether they will embrace a 
Saviour of whom they have no knowledge, 
but whether they will love and serve God, the 
evidence of whose existence and perfections 
shines out before them from the whole face of 
nature ; and if, under these circumstances, 
they die in ignorance of God, and rebellion 
against him, and suffer hereafter the due 
reward of their deeds, there is none in heaven 
or earth who have any re son to find fault. 

Whatever some learned theorists may have 
dreamed to the contrary, the Scriptures furnish 
no more evidence in support of a future pro- 
bation for the dying heathen, than for the 
dying sinner under the gospel. Indeed, 
against both, the Scriptures seem to me to 
close up every door of hope, and to sus- 
pend the future condition of all alike, on 
the characters which they sustain in the pres- 
ent life. The Apostle Paul, speaking of the 
vicious practices of the heathen^ affirms, that 

the end of these things is deatK"—^ death 



72 



PROBATION, 



which he contrasts in the following verses,^ 
with eternal life^ and which, of course, can be 
no other than eternal death Rom. 6 : 2L 
Again, speaking of those who live after the 
manner of the heathen, he says repeatedly 
and expressly, that such shall not inherit the 
kingdom of God:' 1 Cor. 6 : 9. Gal. 5 : 2L 
Eph. 5:5. It is represented by the same 
Apostle, that as many as have sinned with- 
out law, shall also perish without law and 
he addresses those who, in times past, had 
been heathens, as having then lived without 
hope, and without God, in the world." Eph. 
2 : 12. Rom. 2 : 12.* 

Indeed, I think it reason enough against the 
supposition of a future probation — for hea- 
thens, or infants, or any other of the human 
race — that we read of but two states beyond the 
grave, neither of which, as they are described 
in the Bible, is at all adapted to be one of 
trial. Heaven, whatever it may once have 
been, when the angels are supposed to have 
been on trial, and when some of them fell, is 
now certainly not at all adapted for such a 



* See Appendix. Note F. 



OBJECTIONS CONSIDERED. 



purpose. In that region of unsullied and glo- 
rious light, where each sees as he is seen, and 
knows as he is known, there can be but little 
opportunity for the trial of faith. And 
removed, as heavenly beings are, from all the 
changes and temptations of life, there will be 
as little opportunity to test their characters 
and try their hearts. — And the world of woe, 
a place from which all salutary restraint and 
good influences are withdrawn, will be no better 
adapted to the purposes of trial, than heaven. 
This obviously is the place, from the very 
adaptation of it, where sinners are left to 
curse their God and look upward — left to fill 
up unchecked the measure of their sins — 
where they will bite and gnaw their tongues 
for pain, and yet not repent of their evil 
deeds. 

If there was to be a probation beyond the 
grave for any portion of mankind, we might 
expect that some place would be prepared and 
fitted, as this world is, for such a purpose. 
But we hear of no such place, on the other 
side of the river of death — none, save the 
resting place of God's people on the one 
hand, and the prison of despair and abandon- 
8 



74 



PROBATIOX. 



ment on the other. We are constrained to 
beUeve, therefore, that all the probation which 
anv of the children of men will ever enjoy, is 
confined within the limits of the present life. 

It may be objected again to the views which 
have been advanced, that all good influences 
do not seem to be withdrawn from the world 
of woe — that in one instance, at least, the 
gospel was preached there, and preached by 
no less a personage than our Lord Jesus 
Christ. " Christ also hath once suffered for 
sinners, the just for the unjust, that he might 
bring us to God, being put to death in the 
flesh, but quickened by the Spirit, hy ichich 
also he went and preached unto the spirits in 
prison^ which sometime were disobedient, when 
once the long suflering of God waited in the 
days of Xoah, while the ark was preparing, 
wherein few, that is eight souls, were saved by 
water." 1 Pet. 3 : 18—20. 

Tliis passage has been supposed by some to 
teach, that Christ, between the period of his 
death and that of his resurrection, descended 
into hell, and there preached the gospel to the 
imprisoned spirits of darkness. But it is evi- 
dent, on the slightest inspection, that the pas- 



OBJECTIONS CONSIDERED. 



sage teaches no such doctrine. It is not said 
here that Christ ever preached, in person^ to 
the spirits in prison. So far from this, it is 
affirmed expressly that his preaching was 
accompHshed in another way. He preached 
to them hy his Spirit, " Being put to death in 
the flesh, but quickened by the Spirit, by 
which (the Spirit) he went and preached unto 
the spirits in prison." — Nor is it said that 
Christ preached to the spirits in prison, at the 
period intervening between his death and his res- 
urrection, or at any time after their imprison- 
ment. Tlie Apostle refers this preaching to a 
very different period. It was " when once the 
long suffering of God waited in the days of 
Noah, while the ark was preparing." This 
was the period when Christ, by his spirit, 
preached to those hardened antediluvians who, 
in the days of Peter, were shut up in the prison 
of hell.* — And if it be asked how Christ, by 



* That the adverb lohen, in the passage under con- 
sideration, denotes the time of Christ's preaching, and 
not the time during which the spirits in prison were 
disobedient, is evident, since the latter supposition 
would imply that these spirits were disobedient only 
while the long suffering of God waited in the days 



76 



PROBATION. 



his Spirit, preached to the antedihivians at the 
time referred to, the answer is easy. By his 
Spirit, he assisted and inspired holy men to 
instruct and warn them. Noah, we are 
expressly told, was a preacher of righteous- 
ness. And while Noah preached, by his Spirit 
Christ was striving with the antedihman sin- 
ners. He was impressing truth upon their 
hearts, and urging them to repentance and 
reformation. We know that the Spirit of God 
strove with men at this early period ; for it 
was of the generation that were swallowed up 
in the flood that God says in his word, " My 
Spirit shall not always strive with man." 
Gen. 6 : 3. 

The passage before us thus explained (and 
this is the only consistent explanation of which 
it is capable) so far from inculcating a future 
probation for the wicked, in wliich the means 
of grace are to be enjoyed, plainly enough 



of Noah, while the ark was preparing"; whereas they 
actually had been disobedient during the whole period 
of their existence — while they lived on earth, and when 
they died, and during all their confinement in the 
prisons below. For if they had ceased, at any time, to 
be disobedient, why had they not been released ? 



OBJECTIONS CONSIDERED. 



77 



teaches the opposite doctrine. It was -while 
the ark was preparing^ in the days of Noah, 
that the long-suffering of God waited upon 
the antedihmans. It was during this period^ 
that Christ, by his Spirit and prophet, preached 
to these hardened men. This whole period 
was allotted them, as a season of trial, a space 
for repentance, in which they might turn from 
their sins and live. But when this period was 
closed, God would wait no longer. Their 
state of probation was at an end ; the flood 
came and swallowed them up ; and their 
immortal spirits descended to the prisons of 
darkness, where they were confined in the 
days of the Apostle Peter, and where undoubt- 
edly they will remain confined till the day of 
judgment. This passage, therefore, which has 
been so often quoted for a difibrent purpose, 
teaches us that the present life is the season of 
probation^ or the period when the long suffer- 
ing of God waits upon sinners to turn and live. 



8* 



CHAPTER VIII. 



A DIFFICULTY^ PROPOSED AND CONSIDERED. 

Theological writers have found much diffi- 
culty in reconciling the earnestness of God 
for the salvation of sinners with the fact that 
so many of them are not saved. — It results 
from the moral perfection of God, that he must 
earnestly desire the salvation of sinners. To 
suppose the contrary would be to divest him 
of even common benevolence. 

In the Bible, God has manifested his earn- 
estness in relation to this matter, in a thousand 
forms. " As I live, saith the Lord God, I 
have no pleasure in the death of the wicked, 
but that the wicked turn from his way and 
live." Ezek. 33 : 11. O that my people 
had hearkened imto me, and that Israel had 
walked in my ways" ! Ps. 81 : 13. " O that 
there were such an heart in them, that they 
would fear me, and keep all my command- 
ments always, that it might be well with them, 
and with their children forever." Deut- 



A DIFFICULTY CONSIDERED, 



79 



5 : 29. God has maiiifestedhis earnest desire 
for the salvation of sinners, not only in what 
he has said, but in vrhat he has done. He has 
given his Son to die for sinners. He has pro- 
posed to them easy terms of salvation. He 
has urged his proposals upon them with all 
the eloquence of motive, and waited long for 
their compliance. He has sent his Holy 
Spirit to strive with them, and bring them to 
repentance and the acknowledgment of the 
truth. Of whatever else we stand in doubt, 
therefore, we must never doubt the earnest- 
ness of God for the salvation of lost men. 
We must never call in question the sincerity 
of his benevolent desires, when, with the 
yearnings of a father, he cries in the ears of 
his wandering children, " Turn ye, turn ye, 
why will ye die" ? 

On the other hand, with our eyes open upon 
the Bible and the world, we cannot reasonably 
call in question the melancholy fact, that great 
numbers of the human family have failed of 
salvation. So it was in the early history of 
mankind, when the earth became so filled 
with violence, that almost its entire population 
was swept away in the deluge. So it was all 



80 



PROBATION. 



along under the former dispensation, when the 
heathen world lay in gross wickedness, and 
when the frequent apostasies of God's chosen 
people called down upon them desolating 
judgments. So it was in the days of the 
Saviour, when with deep concern he exhorted 
the surrounding multitude, " Enter ye in at 
the strait gate ; for wide is the gate, and 
broad is the way that leadeth to destruction, 
and many there he ivJiich go in thereat : Because 
strait is the gate, and narrow is the way which 
leadeth unto life, and/e?^ there he that find itP 
Mat. 7 : 13. Such, in general, has been the 
state of the world, from the times of the 
Saviour to the present. Such it is now. 
None, who believe that heaven is a holy place, 
and that without holiness no man shall see the 
Lord, can resist the conviction, in view of the 
present moral aspect of the world, that a vast 
majority of its adult inhabitants are not saved. 

We are looking indeed for better days. We 
are expecting a long season of rest and peace 
to this agitated world, when its remotest ends 
shall teem with inhabitants, and when, in the 
strong language of prophecy, all shall be 
righteous." Is. 60 : 2L But we must not | 



A DIFFICULTY CONSIDERED. 



81 



blind ourselves in regard to the existing state 
of things. We must not indulge hopes rela- 
tive to the salvation of men, in past ages or at 
the present time, which are forbidden alike by 
Scripture, and by plain matters of fact. 

But how are we to reconcile the earnest- 
ness of God for the salvation of sinners, with 
the fact that so many are not saved ? If he 
desires their salvation, why does he not save 
them ? If he has no pleasure in the final 
destruction of the wicked, why does he not 
rescue them from so dreadful an end ? 

Shall we reply to these inquiries by saying 
that God cannot save more of the human fam- 
. , ily than he does, without destroying their free- 
, ' agency ; — which is equivalent to saying that 
he cannot save them at all ? For to convert, 
sanctify, and save sinners, or rather creatures, 
things, which are not free agents, is a contra- 
diction in terms. Shall we then meet the dif- 
ficulty in question by affirming that God can- 
)j I not save more of the human family than he 
■ does 1 He desires to sav^e more, but he cannot 
accomplish it. He saves as many as he possi- 
hly can, — But are such assertions consistent 
with reason, or with truth ? Is not God om- 



82 



PROBATION. 



nipotent ? Has he not the hearts of men in 
his hand, as the rivers of water, to turn them 
whithersoever he will 1 Could not the Being 
who converted Paul have converted Judas ? 
Was not he who converted three thousand on 
the day of Pentecost able — had he put in 
requisition all his power — to have converted a 
great many more ? And besides, if God is 
not able to do all the good which he, on the 
whole, desires ; if the promptings of his 
benevolence must be forever restrained through 
a want of poioer ; how can he be happy "i^ — 
Confident I am, that this mode of relieving 
the difficulty above suggested cannot be with 
propriety adopted. We are constrained, 
therefore, to seek for some other mode ; and 
in this search we are essentially aided by the 
views which have been exhibited on the gen- 
eral subject of probation. Is God able to do 
more for the salvation of sinners than he is 
actually doing — I speak now of sinners under 
the gospel — consistently with their being in a 
state of probation^ and with their' having a fair 
and sufficient trial 1 That he has power to do 



See Appendix. Note G. 



A DIFFICULTY CONSIDERED. 



83 



more than he does, were not his omnipotence 
held in check by moral considerations, I have 
no doubt. But his omnipotence is held in 
check by moral considerations ; and among 
these, may not this be the chief — the necessity 
of furnishing to our race^ in this world, a season 
of trial ? 

God might bring every child of Adam into 
,the world holy — might sanctify them all from 
the womb, and place them in a confirmed 
state of holiness and happiness, like that of 
the saints and angels in heaven ; but then 
there would be no trial. Or God might make 
the circumstances of men in this life very dif- 
ferent from what they now are, and much 
more favorable to the general diffusion of holi- 
ness ; but on this very account, they might not 
be so well adapted to a state of trial. As has 
been said in a previous chapter, God might 
have presented some of the truths of religion 
in a far more convincing and overpowering 
light than they are at present, — so much so, 
that no mortal could mistake or reject them ; 
but in that case there would have been no 
proper trial of our faith. The temptations of 
life, too, might have been in great measure 



84 



PROBATION. 



removed, and its changes have been less fre- 
quent, exciting, and hazardous. God might 
as well have cast down the devils into the bot- 
tomless pit, and shut them up, and set a seal 
upon them, that they should not deceive the 
nations, during the whole period of this world's 
history, as during the period of Millenial rest ; 
but then, where had been our trial ? Trial 
necessarily implies temptation and change ; 
and temptation impHes the existence of a 
tempter. 

In fine, is not the consideration of trial 
alone sufficient to solve the difiiculty proposed 
in the foregoing pages ; That God earnestly 
desires the salvation of men, there can be no 
doubt. And that great numbers of our sinful 
race are not saved, is equally clear. Why ] 
Not because God has not the ability to save 
them, but because, before being fixed in their 
final state, whether of happiness or woe, they 
must have a trial ; and, of course, must be 
placed in situations, and be surrounded with 
circumstances, calculated to try them. And 
while their trial is going on, God cannot with 
propriety 'interpose to defeat his own work. 
He cannot do as much to efiect their salvation, 



A DIFFICULTY CONSIDERED, 



85 



as he might do, and would do, if no trial were 
necessary. 

It will be said that this mode of relieving 
the difficulty above suggested can have refer- 
ence only to sinners under the gospel. Cer- 
tainly God might do more for the heathen 
than he does, consistently with their being on 
probation. He might lift the veil at once 
which excludes them from the light of life. 
He might send to them the Bible, and the 
blessings of the gospel. — In replying to these 
suggestions, I have only to repeat, in part, 
what has been said in a previous chapter. Is 
God in fault that the heathen have not the 
gospel ? Or does the blame attach exclusively 
to men ? — Or have the heathen any reason to 
complain that more light is not granted them, 
when, instead of improving, they pervert and 
abuse the light they have ? — Or will God be 
unjust in punishing the idolatrous heathen in 
the other world, not as though they had enjoyed 
and rejected the offers of the gospel, but 
according to their deserts ? 

These questions admit of an easy answer ; 
and if it be demanded farther, Why has God 
left the heathen in their present miserable 
9 



86 



PROBATION, 



condition 1 Although he may in justice pun- 
ish them, still, his benevolence would prompt 
him to save them ; and why has he not sent to 
them the gospel ? To this I answer. May 
not God have left the heathen in their present 
state, as he left the Canaanite in the land of 
promise, with a view to try the faith, and exer- 
cise and test the obedience^ of his professing 
people 1 

At the time of Christ's ascension, he left it 
in charge to his disciples, " Go ye into ail the 
world, and preach the gospel to every crea- 
ture." The manner in which the disciples 
will regard this solemn parting injunction is 
now to be proved. Their faith and obedience 
are to be brought to the test. Tlieir trial \^ ill 
not otherwise be complete. But how are they 
to be tried in relation to this matter, unless 
the work enjoined upon them is left to be per- 
formed by them — unless the heathen are left 
to be converted through their instrum.entality ? 

Christ might have relieved his disciples of 
this burthen — if it be right to call it a burthen. 
He might have preached the gospel to the 
heathen by the ministry of angels, or have 
published it far and wide by miraculous agency. 



A DIFFICULTY CONSIDERED. 



87 



But he saw that the graces of his disciples 
needed exercise. He saw that their faith and 
obedience needed a test. And while he does 
no injustice to the heathen, by leaving them 
without a miraculous supply of the word of 
life — ^while he blesses them, in this world, with 
a thousand mercies which they neither deserve 
nor improve, he is subjecting his people to a 
degree of sacrifice and labor — he is furnish- 
ing them with a kind of discipline, a species 
of trial, which is of the utmost benefit to 
them. Paul counted it a great favor, that he 
was permitted to preach among the Gentiles 
the unsearchable riches of Christ ; and every 
Christian, who understands the subject, will 
be ready to adopt the same sentiment. — 
Instead of yielding to the promptings of a sor- 
did selfishness, and complaining that the gos- 
pel has not been sent to the heathen without 
our instrumentality, we should rather rejoice 
that we are favored with such an exercise and 
trial of our faith — that we have this great and 
good work entrusted to our hands. 



CHAPTER IX. 



APPLICATION AND CONCLUSION. 

No one can seriously contemplate the sub- 
ject of discussion in the previous chapters, and 
not be impressed with the thought that, in this 
life, mankind are most critically and solemnly 
situated. They are here on trial, and on their 
last trial. And to each of them, the period of 
trial is one of short and uncertain continu- 
ance. In a little time at farthest, and it may 
be in a very little time, probation is to termi- 
nate, and the momentous question will then 
be decided, what is to be their character and 
condition forever. 

We have spoken already of the results of 
probation in the present life. But of its 
changeless, endless results in the life to come, 
who can speak. The glories of that upper 
world — such in kind and degree as '*eye hath 
not seen, nor ear heard, neither hath the heart 
of man conceived," and eternal in duration — 
who shall undertake to describe them ? And 



APPLICATION AND CONCLUSION. 



89 



the horrors of that lake of fire," that place 
of torment," in which all the wicked are to be 
merged at death, and from which they never 
shall be released — who can adequately set 
them forth ? On subjects such as these, words 
are powerless ; and after all is said that can 
be in the language of mortals, we shall see 
and know, when we wake up in eternity, that 
the half had not been told us. 

It adds immensely to the solemnity of our 
present situation, that the great question before 
us — that on which is suspended the eternal 
destiny of our souls, is one to be decided by 
ourselves. No other beings in the universe can 
decide it for us. We are endowed with all 
the powers of a free and responsible agency, 
in the exercise of which, "if we sow to the 
flesh, we shall of the flesh reap corruption ; 
but if we sow to the Spirit, we shall reap life 
everlasting." It is a solemn thing to be free 
agents in a world like this. Our moral free- 
dom is, perhaps, the most fearful attribute of 
our whole nature. For it is this alone which 
makes us responsible. It is this which gives 
to conscience its terrific power. It is this 
which renders us amenable to the Judgment^ 
9* 



90 



PROBATION. 



and fit subjects for the retributions of eter- 
nity. 

But the question of our final destiny we 
must not only decide for ourselves, we must 
do it in circumstances of fearful exposure; — in 
circumstances where we may decide right, but 
vrhere we are in great danger of deciding 
wrong. We may come to the knowledge of 
God's truth ; and if we seek it diligently and 
honestly, we shall; bat then there are a thou- 
sand influences operating to lead us into error, 
and if we yield to them, we shall assuredly 
go astray. We may come also to the love and 
practice of the truth. We have motives press- 
ing upon us on every hand, all calculated to 
bring us back from our wanderings, and bind 
us to God and his throne forever. At the 
same time, there are numberless counter influ- 
ences at work. There is the lust of the flesh, 
the lust of the eye, and the pride of life. 
There is a busy devil, and a changing and 
ensnaring world. 

Thus it is that intelligent, immortal beings 
are tried, in the present life. Thus God 
intends that they shall be tried, before their 
final destiny is determined. 



APPLICATION AND CONCLUSION'. 



91 



And while these things are going on, and 
the purposes of our trial are being accom- 
plished, the great God himself is standing 
directly over us. We cannot see him, but he 
sees us. He is ever watching us. His holy 
eye is upon us. He sees every thought which 
is cherished, every emotion which is indulged, 
every desire and purpose which are formed. 
And his book is wide open to record every 
thing as it passes, and to treasure it up for the 
great Judgment day. 

Such is a faint picture of the situation of all 
men in the present life. Such are the circum- 
stances under which they are now lining, and 
acting, and forming their characters for eter- 
nity. O how little do we think of it ! And 
how strange it is that we think so little ! All 
heaven (and hell too) are interested for us, — 
but we sleep. Our situations individually are 
so immensely critical — our interests for eter- 
nity are so staked on the decisions of a mo- 
ment — that all invisible beings may be regarded 
as looking intently on, to see which way we 
shall turn, and to what end we shall come, — 
but we move round with little thought or con- 
cern, pleasing ourselves with present trifleg? 



92 



PROBATION. 



neglecting the future, and flattering ourselves 
that all will be well. O when will the thought, 
less children of men awake to their real situa- 
tion ! When will they begin to think and feel, 
to live and act, with a wise reference to eter- 
nity ! 

There are solemn duties which men owe one 
to another, while living here in this state of 
trial. We should not consent to become each 
other's tempters, though there are thousands 
and thousands who constantly do this. Instead 
of being mutual helpers in the way to heaven, 
they become mutual and effectual hinderers. 
They stand directly in each other's way, and 
exert all their influence to lead those around 
them into error, and embolden them in sin. 

The duties which we owe to each other, in 
this state of trial, are very obvious. Not sat- 
isfied with securing our own salvation, we 
should extend our influence to its utmost limit, 
and do all that we have it in our power to do, 
to lead our fellow men to the knowledge of 
the truth. We are surrounded with beings on 
trial like ourselves — immortal beings, whose 
eternal destinies hang suspended on the char- 
acters which they here form. The God who 



APPLICATION AND CONCLUSION. 93 

made them is most earnestly desirous of their 
salvation, and has done, and is doing, all that 
he consistently can do to bring them to heaven. 
But then their characters must be tried, and 
of course they must be placed in circumstances 
of trial. And while their trial is going on, 
God cannot consistently interpose for them, in 
a way to defeat his own designs. But his peo- 
ple have no such restrictions on their benevo- 
lence. It will be not at all inconsistent with 
the state of trial for them to exert their whole 
influence, to break the force of temptation, 
and rescue their fellow creatures from the 
power of sin ; and accordingly God requires 
them to do this, and their own feelings, if they 
have right fpelings at all, impel them to do the 
same. They will throw themselves at once 
into the current, and put forth all their ener- 
gies of body and soul, to stay the desolating 
progress of sin, and save as many as possible 
from its curse and its power. 

Such effort on the part of Christians, so far 
from being inconsistent with the state of trial, 
is in fact involved in it, and should go in a 
measure to constitute it. A prodigious influ- 
ence is exerted continually on the other side. 



94 



PROBATION. 



The world is ensnaring, the flesh is beguiling, 
evil companions are seducing, the devil is 
tempting, and a thousand weights are hanging 
upon the poor sinner, to drag him downwards 
to perdition ; and now, in opposition to this 
array of bad influence, it is important, in its 
bearing on the sinner's probation^ that the peo- 
ple of God should come in, and throw their 
whole weight on the side of holiness, prepared 
to spend and be spent, to live and to die, in 
the great and glorious cause of human salva- 
tion. 

Here is work for the Christian parent to 
do — a work which he should commence early, 
and pursue assiduously. His children have 
entered on their state of trial — the most criti- 
cal and important period of their whole exist- 
ence. They have entered on a state, in which 
they are to be subject to adverse influences, 
and to encounter strong and besetting tempta- 
tions ; and now it is for the parent to under- 
stand this matter in season, and to throw all 
his weight and influence on the side of holi- 
ness. He may rest assured that they will all 
be needed. Indeed, he will have abundant 
cause for thankfulness if, after his utmost 



APPLICATION AND CONCLUSION. 



95 



efforts, some of his beloved family are not lost. 
He can expect nothing less than that the cur- 
rent of temptation will sweep them all away, 
unless he puts forth his entire energies to resist 
it. And what parent can consent to be want- 
ing in duties of this nature 1 Who that has 
the heart of a parent can stand still, and wit- 
ness the impending destruction of his children, 
and make no vigorous efforts to avert it ? 

Here is work, too, for the teacher to per- 
form, and especially the teacher in the Sabbath 
school. The children around him are on trial, 
and are beginning already, in many instances, 
to be severely tried. Seductive influences are 
besetting them, and temptation is beginning to 
spend its force upon them. Now it is for the 
Sabbath school teacher to tri/, if possible, to 
save these children — to make full proof of his 
power, by instruction, persuasion, and exam- 
ple, to rescue them from the dangers which 
impend over them, and prepare them for the 
heavenly kingdom. 

Here is work for companions, neighbors^ and 
friends, to perform one for another, and for all 
over whom they may exert an influence. Let 
those "who fear the Lord speak often one to 



96 



PROBATION. 



another." Let them exhort one another 
daily, whilst it is called to-day, lest any be 
hardened through the deceitfixlness of sin.'' 
Let the high-ways and hedges bear witness to 
their exertions, to convert the wandering sin- 
ner from the error of his way, and to save 
souls from death. 

But especially is here the appropriate work 
of ministers of the gospel. Not only are gospel 
ministers on trial for themselves, they are sur- 
rounded with those who are on trial with them, 
and whose souls, in an important sense, are 
committed to their charge. God has done for 
these souls all that he can do, consistently 
with their having a full and sufficient trial ; 
and he has left it in charge to his ministers 
especially, to watch over them, and care for 
them, and see to it that they are not lost. | 
" These souls," God may be understood as 
saying to every minister, when he puts him in 
trust with the gospel, — " these souls are living 
in a world of trial, where they may go right, 
but where they are in imminent danger of 
going wrong ; — where they may be redeemed 
and saved, but where (unless great pains are 
taken to reclaim tliem) they vrill. be likely to 



APPLICATION AND COXCLLSION. 



persist in sin and perish. And now I commit 
them to your charge. See to it, thvA they per- 
ish not through your neglect. See to it, that 
you save, not only yourself, but them that hear 
you. These souls will be exposed to seducing 
teachers, and will be in great danger of mis- 
taking and rejecting the truths of the gospel. 
See to it, that you make the gospel very plain 
to them — that you open it, prove it, and enforce 
it, and do all in your power that they may 
understand and embrace it. These souls, too, 
are under the influence of strong and varied 
temptation, and are in great danger of yield- 
ing to them, and going down to death. See to 
it, that you deal plainly and faithfully with 
them — that you instruct and warn, reprove 
and exhort, and leave nothing undone which 
you can do, which will be likely to turn to 
tlieir salvation". 

Such is the solemn charge which God may 
be understood as addressing to every minister 
of the gospel ; and such the fearful, responsi- 
ble work committed to his hands. And surely 
no minister, y/ho has the least qualification for 
the office he sustains, can ever trifle with such 
a work. And surely no wise people will eyer 
10 



98 



PROBATIOiX. 



wish that he should. They will cheerfully 
bear with his fidelity ; and not only bear with 
it, but rejoice in it — as the best evidence he 
can afford them of his love, and the best that 
can be afforded, that his labor with them will 
not be in vain in the Lord. 



In conclusion, the writer may be allowed to 
express the hope, and to breathe forth the 
prayer, that the great subject of probation, 
which has been discussed in the foregoing' 
pages, may not prove an unprofitable one, 
either to himself, or to any of his readers. 
The consideration that we are living in this 
world, under the eye of God, and on trial for 
eternity — that the various temptations which 
assail us, and the changes which pass over us, 
are adapted and intended to try our feelings, 
and form our characters, and prepare us for 
the Judgment scene — is certainly a very stir- 
ring one, and should be to us one of the best 
practical influence. This consideration should 
be alone sufficient to render us humble in pros- 
perity, submissive in adversity, patient under 
the rebukes of providence, and watchful and 



CONCLUSION. 99 

prayerful, in all the circumstances of life, lest 
we enter into and fall under the power of 
temptation. It should lead us to keep our 
hearts with all diligence, to guard against the 
first approaches of sin, and to pass the time 
of our sojourning here in fear. It should lead 
to so much circumspection, and to such a hum- 
ble and consistent walk with God, that the 
result of our whole trial may be our complete 
and final victory over our spiritual enemies, 
and our safe and welcome reception to those 
mansions of rest which Jesus has gone to pre- 
pare for his people. 



APPENDIX. 



Note A. 

Dr. Whitby, and other dominican writers, 
suppose that, while saints and angels in heaven 
are free only to good, and the lost in hell are 
free only to do evil, mankind in this life are 
free to do either good or evil ; and that it is 
this peculiarity of our condition which dis- 
tinguishes a state of probation from one of 
settled and confirmed character. (See Whitby 
on the Fiye Points, Disc. iy. Chap, i.) But in 
what sense can it be said of saints and angels 
in heayen that they are not free to do evil ? 
Haye they no natural ability to do eyil ? 
Haye they not the requisite faculties ? Could 
they not do eyil, if they would ? Then what 
yirtue in their ayoiding eyil, and doing well ? 
And besides, what greater natural powers^ 



APPENDIX. 101 

what additional faculties, are requisite, to ena« 
ble a person to do evil, above what are neces- 
sary in doing well. 

The like inquiries may be urged in regard 
to those who are in a confirmed state of sin 
Hnd suffering. In what sense can it be said 
of them, that they are not free to do good ? 
Have they no faculties — no natural power ? 
The being who has no natural power to do 
good, has none to do evil ; and vice versa. 
And the being who has not natural power to 
do both good and evil is not a moral agent, 
and not capable of possessing any moral 
character. — It follows, then, if saints and 
angels in heaven, and the lost in hell, are 
moral agents, and possess a moral character 
(which no Christian, it is presumed, will deny) 
that they have natural power, and in this sense 
^re free, to do both good and evil. 

In confirming the blessed inhabitants of 
heaven in holiness, God does not take away 
their natural ability or freedom to do evil, but 
he so delivers them from temptation, and 
affords them such measures of Divine grace, 
that they have not, and never will have, the 
least disposition to do evil. They are free 
10* 



102 



APPENDIX. 



agents, and free to sin, while it is morally cer« 
tain that they never will sin. And so, in con- 
firming the lost in their miserable state, God 
does not take away their natural ability or 
their freedom to return to the path of duty, 
but he so withholds from them spiritual 
restraints, and so leaves them, in righteous 
judgment, to their own hearts' lusts, that they 
never will return to their duty. They ought 
to return, and might do it if they would ; but 
it is morally certain that they never will. 



Note B. 



It will follow from the principles advanced 
in the text, that mankind, in this life, are 
responsible for their opinions. This has been 
often and strenuously denied. It is insisted 
that the opinions of men are necessary to 
them — that they cannot believe otherwise than 
they do — and of course that, whatever they 
may believe or reject, they are not deserving 
of either praise or blame for their opinions. 
But it may be shown just as conclusively that 
men are responsible for their opinions, as that 
they are responsible for their outward actions. 



APPENDIX. 



103 



Without doubt, the views which they take of 
subjects, and the opinions which they form, 
depend very materially on the state of their 
hearts ; and so does the course of conduct 
which they pursue depend as materially on 
the state of their hearts. And for the partic- 
ular state of their hearts — for the right or 
wrong feelings which they indulge — for their 
holy or .sinful affections, desires, and purposes, 
who is responsible, if they are not 1 When 
the hearts of persons are right in the sight of 
God, they are in little danger of wandering 
from him, either in their outward characters, 
or in their opinions : and it is only when their 
hearts are not right before him, and they are 
not vv'illing to receive his truth in love, that 
they are left to embrace delusion and believe 
a lie. Accordingly, there is hardly any sin 
more pointedly condemned in the Scriptures, 
than that of disbelieving and rejecting the 
essential truths of the gospel. 



Note C. 



According to the view here taken, it need 
not surprise us, if false and seducing teachers 



104 



APPENDIX. 



are permitted to proceed to great lengths,— 
even to the showing of " signs and wonders.''^ 
There is a difference between things strictly 
miraculous, and things strange, mysterious, 
and to our apprehension supernatural ; and 
whatever mav be thous^ht of the former thins^Sa 
there can be no doubt that God has, in some 
instances, permitted the occurrence of the lat- 
ter, for the trial of his creatures here on earth* 
For the trial of our first parents, he permitted 
the serpent to assume new forms of enchant- 
ment, and to speak with an audible, human 
voice. Gen. 3. 1—5. By Moses, God says 
to the children of Israel, If there arise 
among you a prophet, or a dreamer of dreams, 
and he giveth thee a sign or a wonder, and the 
sign or the wonder come to pass, whereof he 
spake unto thee, saying. Let us go after other 
gods, which thou hast not known, and let us 
serve them ; thou shalt not hearken unto the 
words of that prophet, or that dreamer of 
dreams ; for the Lord your God provctli you. 
to know whether ye love the Lord your God 
Avith all your heart, and with ail your soul." 
Deut. 13 : 1 — 3. Our Saviour says, There 
shall arise false Christs, and false prophets j 



APPENDIX. 



105 



and shall show great signs and wonders,, inso- 
much that, if it were possible, they shall 
deceive the very elect." Mat. 24 : 24. The 
Apostle Paul predicts the appearing of one, 

whose coming is after the working of Satan, 
with all power, and signs, and fying ivondersy 
2 Thess. 2 : 9. The second beast, in the 
Apocalypse, is represented as doing great 
wonders, so that he maketh fire to come down 
from heaven in the sight of men, and deceiv- 
eth them that dwell on the earth, by means of 
those miracles which he had power to do in the 
sight of the (first) beast." Rev. 13 : 13, 14. 

These passages of Scripture are well illus- 
trated in a personage w^ho appeared in the first 
century of the Christian era, and who is thus 
spoken of by Cudworth, in his Intellectual 
System, Book i. Chap. 4. Sect. 15. " It is a 
thing highly probable, if not unquestionable, 
that Apolionius Tyanseus, shortly after the 
publication of the gospel to the world, w as a 
person made choice of by the policy, and 
assisted by the powers of the kingdom of 
darkness, for the doing of some things extra- 
ordinary, merely out of design to derogate 
from the miracles of our Saviour Christ, and 



106 



APPENDIX. 



to enable Paganism the better to bear up 
against the assaults of Christianity. For 
amongst the many writers of this philosopher's 
life, some, and particularly Philostratus. seem 
to have had no other aim in their whole under- 
taking, than only to dress up Apollonius in 
such a garb and manner, as mio'ht make him 
best seem to be a fit corrival with our Saviour 
Christ, both in respect of sanctity and mira- 
cles." 

Now as for the life and morals of this 
Apollonius, whosoever is not very dimsighted 
may easily perceive, that he was so far from 
having any thing of tliat Divine Spirit which 
manifested itself in our Saviour Christ, that 
he fell far short of the better moralized Pagans, 
there being a plain appearance of much pride 
and vain-glory (besides other foolery) discov- 
erable in his words and actions. And this 
Eusebius undertakes to evince from Philostra- 
tus's own liistory, viz : that Apollonius was so 
far from deserving to be compared with our 
Saviour Christ, that he was not fit to be ranked 
among the moderately and indifferently honest 
men. Wherefore, as to his reputed miracles, 
if credit be to be given to those relations, and 



APPENDIX. 



107 



such things were really done by him, it. must 
for this reason be concluded that they were 
done no otherwise than by Magic and Necro- 
mancy, and that he was himself but an Archi- 
mago, or grand Magician. Neither ought this 
to be suspected for a mere slander cast upon 
him by partially affected Christians only ; 
since, during his life-time, he was generally 
reputed, even amongst the Pagans themselves, 
as no other than an infamous inclianter^ and 
was accused of that very crime before Domi- 
tian, the Emperor." 

Note D. 

The following example, most affectingly 
illustrative of the remarks in the text, is taken 
from the third of the celebrated Temper- 
ance Tales," entitled ''I am afraid there is a 
God." Absalom Jennings was the child of 
pious, industrious parents, who watched over 
his early years with anxious solicitude, and 
trained him up in all the simplicity and ten- 
derness of Christian love. In the bloom of 
youth, artless and uncontaminated with the 
world, he left the parental roof and his native 



108 



APPENDIX. 



village, and became under clerk in the store 
of a brother in law, in the citv of Boston^ 
Shortly after this, his brother in law failed in 
business ; but " he, being a young man of good 
abilities, readily found employment in another 
establishment." To adopt here the language 
of his father, "he now frequented the theatre, 
and other scenes of dissipation, and speedily 
acquired habits of tippling. In a moment of 
intoxication, he was persuaded to go to a 
meeting of infidels. Their doctrines were new 
to him ; and, however monstrous, their very 
novelty excited an interest in his mind. He 
went again, and again, and became a convert. 
He was not in the habit, at this period, of 
going frequently to his sister's residence ; and 
the mischief was accomplished, before I had 
any knowledge of his evil courses. At length, 
I received a letter from Bethiah and her hus- 
band, communicating their fears. I repaired 
to the city, the next day ; and, arriving in the 
evening, I inquired for Absalom, at his lodg- 
ings, and was informed, that he might proba- 
bly be found at the lecture room. I obtained 
directions, and repaired to the spot without 
delay, I entered a room, in which was a col- 



APPENDIX. 



109 



lection of males and females, of decent 
appearance, and took my seat, in a retired 
corner. 

" After a few minutes, I discovered my mis- 
guided son, and endeavored to keep myself 
concealed from his observation. Presently 
the lecturer commenced. He was a tall man, 
with round shoulders, and very gray hair. I 
should think him over sixty years of age ; his 
face was florid ; his eyes were contracted, 
downcast, and expressive of cunning and 
duplicity. I should not have been willing to 
trust any man, who had so much the appear- 
ance of a knave. But what was my horror, 
when this gray-headed castaway threw the 
volume of eternal life across the room, and 
pronounced God's holy word no better than a 
lie ! What were my emotions, when I beheld 
this poor miserable wretch, tottering, as it 
were, upon the brink of the grave, abusing 
the lamp of reason, by employing it to mislead 
his fellow creatures to destruction ; prostitu- 
ting the highest gift of God, to prove, that 
there is no God! At length this hoary-headed 
scoundrel exhausted his stock of sacrilege and 
folly, and resumed his seat. The meeting 
11 



110 



APPENDIX. 



broke up ; and, keeping my eye upon my 
wretched boy, I followed his steps into the 
street. He turned into a dram-shop, in the 
neighborhood of the pandemonium from which 
he had so lately descended. I saAv him, while 
my eyes wept tears of anguish, pour the 
accursed poison down his throat. I forbore 
to interrupt his orgies, in their present stage. 
I determined, agonizing as it might be to a 
father's heart, to observe his progress. In a 
short time, he sallied forth, and again I fol- 
lowed his steps. 

" After winding tlirough several streets, he 
associated himself with an abandoned woman, 
who was strolling purposely alone ; and they 
repaired, arm in arm, to another dram shop, 
of a more genteel description. They passed 
into a recess, provided with curtains for con- 
cealment. I stood, at a little distance from 
the door, and in a short time, I saw a servant 
conveying liquors and refreshments to the 
recess, and closing the curtains, as he retired. 
Now, thought I, is my time ; — I passed into 
the shop, and, taking up a light, proceeded to 
the spot, and drawing back the curtain, held 
the light before my face. — This child of sin 



APPENDIX. 



Ill 



was perfectly thunderstruck : at first,- he 
attempted to escape ; but I held him firmly 
by the arm. His vile companion, and a bra- 
zen-faced Jezebel she was, had already fled. 
Absalom, said I, as I relinquished my hold, 
and took my seat before him, do you not 
believe there is a God ? No — was the reply, 
in a voice of drunken desperation ! — Father 
of mercy, I exclaimed, has it come to this ! 
and looking, for an instant, at his feverish 
face and bloodshot eye, and contrasting the 
object before me, with the treasured recollec- 
tions of my happy boy, I buried my face in 
my hands, and sobbed aloud. When I raised 
my head, he had gone. Inquiries were repeat- 
edly made at his boarding-house, but in vain. 
It was solemnly affirmed, that he had not 
returned there. I have never seen him from 
that hour." 

About two years from this time, intelligence 
reached the connexions of this young man, 
that, " after a career of infidelity and intem- 
perance, he was upon his death-bed, in the 
last stages of consumption." An elder brother 
repaired immediately to him, and the follow- 
ing is his account of the scene which he wit- 



112 



APPENDIX. 



nessed. " I reached the wretched hovel, to 
which I had been directed, as speedily as pos- 
sible. I did not disclose mj name to the mis- 
erable object, who came to the door, but sim- 
ply inquired, if Absalom Jennings was there, 
and how he was. The old woman, who let 
me in, answered, that the doctor, whom the 
clergyman had sent there, thought he could 
not live long. She added that the leader of 
the Free-thinkers had never visited him, dur- 
ing his sickness, which had continued several 
weeks ; but that several of the followers had 
been there ; and that two of them were then 
up stairs. I passed up a narrow stairway, 
and arrived at a little apartment, the door of 
which was partly open. I listened, for a mo- 
ment, to the closing words of a conversation, 
between these emissaries of Satan, these dev- 
ils incarnate upon earth, and my dying brother. 
" Well, Jennings," said one of them, "out 
with it ; what do you think now ; do you 
believe there is a God ?" I heard nothing but 
a deep groan, which went to my heart. — 
Come," said the other, " speak out ; if you 
believe there is a God, we won't come here 
again." " Johnson," said my poor brother, in 



APPENDIX. 



113 



a voice of bitter anguish, and in words, which 
were uttered, as if tHey came from the bottom 
of his soul ; and, I am sure, they went to the 
bottom of mine, I am afraid there is a God !" 
These demons in human shape rose to leave 
the apartment. As they passed near me, — 
*' Never set your cloven feet again," said I in 
a whisper, " within the chamber of this dying 
sinner." " Why what business is it of yours ?" 
said one of them. To avoid confusion in such 
a place, I followed him quietly down stairs, 
and taking him by the shoulder, This 
wretched young man," said I, "is the son of 
my father and my mother : enter his apart- 
ment again, and, if you do not believe in God, 
I will give you good reason to believe in man, 
for I will break every bone in your skin." 

*' They walked off, in evident alarm ; and I 
returned to the apartment. I crept softly to 
the chamber. I saw, upon a miserable pallet, 
a pale emaciated man, whose eyes were shut, 
and whose features I studied attentively, for 
some time, before I could discover enough to 
satisfy me, that I beheld the wreck of a rmned 
brother. Nothing remained of the full feat- 
ures, the smooth forehead, the prominent 
11* 



114 



APPENDIX. 



black eye, or the ruddy complexion. The 
features, and especially the nose and cheek 
bones, were sharpened in a remarkable man- 
ner ; the forehead was checkered by the sig- 
net of premature old age ; the face had all the 
paleness of a corpse ; and the eye which was 
still closed, appeared deeply sunken beneath 
the projecting eyebrows. I approached closely 
to the bed. " Absalom," said I ; — He opened 
his eyes, and turned upon me those lights so 
soon to be extinguished in the grave. " Absa- 
lom," I repeated, " do you not know me ?" 
" Oh, David," he exclaimed, " is it you !" and, 
covering his face v/ith the bed-clothes, he 
became convulsed with sorrow. " My poor 
brother !" said I, for my heart yearned towards 
him, as I sat down beside him, on the pallet 
of straw, and took his long, lean h^nd in my 
own. " Oh David," said he, "can you love 
me now ?" and he drew my hand to his parched 
lips, and bathed it in tears. 

" I sent for the physician, who positively 
forbade his being moved, as I had wished, into 
better lodgings. I therefore made the best 
arrangement, in my power, for his comfort, 
and prepared to remain with him, during the 



APPENDIX. 



115 



night. He appeared to be overwhelmed with 
a gratefid sense of this trifling act of human- 
ity. The strongest wish of his heart, which 
he frequently repeated, was the desire of see- 
ing his father, and asking his forgiveness. I 
accordingly despatched a messenger to Parson 
Cooley, requesting him to open the matter to 
my father, and come to the city w^ith him, as 
soon as he conveniently could. 

" They arrived before noon, on the following 
day. The interview Avas very distressing. 
My poor old father no sooner entered the 
room, than this wretched young man, by an 
unexpected and extraordinary efibrt, got out 
of his bed, and, upon his hands and knees, for 
he could not walk, crawled to his feet and 
exclaimed, " Father, forgive me, before I die." 
My father was greatly shocked by his appear- 
ance ; and the exertion undoubtedly short- 
ened the period of my poor brother's exist- 
ence. 

"After taking a little nourishment, he 
appeared so much better, that I felt almost 
inclined to think he might recover : but it ^ysiS 
only the flashing and flickering of life's lamp, 
before it is extinguished forever. 



116 



aiPPENDIX. 



" During this interval, he begged his father 
and Parson Cooley to sit near him. " Do 
you not trace all your misery to the use of 
ardent spirit, Absalom?" said the good minis- 
ter. " No sir," he replied, I never drank 
any, till about eighteen months ago, but I 
became extremely fond of wine ; and the first 
time that I went to an Infidel meeting, I was 
intoxicated with wine, which I drank at the 
bars of the theatre. When I could no longer 
obtain wine, as the means of intoxication, I 
resorted to ardent spirit, because it was 
cheaper ; and finally the fatal relish for ardent 
spirit destroyed my taste, in a great measure, 
for milder stimulants. Intoxication drove me 
to the brothel ; and the doctrines, taught at 
the Infidel meetings, justified my conduct in 
going there. When I became conscious of 
an oppressive burthen, in the form of crime, I 
was delighted to be told, and to be convinced, 
that such things, as I had thought sinful, were 
perfectly innocent. The leader of the Infi- 
dels tried to produce this conviction on my 
mind ; I was desirous of being convinced ;— 
and, at length, I mistook the desire to be con- 
vinced for the conviction itself "—After a 



APPENDIX. 



117 



short pause, he continued as follows : ''A man 
who has committed theft, would be glad to 
believe, that there was no judge on earth ; for 
then he could not be tried here ; and a man, 
who has committed all sorts of crimes, would 
be glad to believe, that there is no God in 
heaven ; for then he could not be tried here- 
after, and to him the judgment never cometh. 
In my hours of intoxication I was more than 
ever disposed to justify the doctrines of infi- 
delity ; and, when listening to lectures upon 
infidelity, I was the more ready to justify the 
practice of intoxication, and of all other 
crimes. I believe the leader, who lectures 
upon infidelity, to be an unprincipled villain, 
and that he preaches these doctrines, because 
they are so much more comforting to a hoary 
headed impenitent wretch, than the doctrines 
of the cross. May God of his infinite good- 
ness forgive me my offences, and an aban- 
doned and profligate old man for leading me 
to destruction." 

" The whole of his physical and intellectual 
power appeared to be exhausted, by this last 
effort. He dropped his head on one side, and 
there followed a slight convulsion. I went 



118 



APPENDIX. 



instantly to his bedside ; — his eyes were glazed ; 
he was fast locked in the arms of death ; the 
spirit of the penitent infidel had fled." 

The foregoing example has been selected, 
not because the subject of it is one of singu- 
lar occurrence, for, alas, it is not so ; but 
because the story is told, and so well told, 
ready to our hand. It strikingly illustrates 
the process of probation. It shows the efi'ect 
of a change of circumstances, and of new 
temptations, upon an unpractised mind. It 
exhibits the snare into which many an incau- 
tious youth has fallen, and the melancholy, 
awfiil end to which he has come. 

Note E. 

The inefficacy of mere suffering to soften 
and subdue the heart is well illustrated in the 
experience of the excellent Dr. Vanderkemp, 
Missionary to South Africa, as recorded by 
himself. " To me," says he, Christianity 
once appeared inconsistent with the dictates 
of reason — the Bible, a collection of incohe- 
rent opinions, tales, and prejudices. As to 
the person of Christ, I looked, at first, upon 



APPENDIX. 



119 



him as a man of sense and learning, but who, 
hj his opposition to the established ecclesias- 
tical and political maxims of the Jews, became 
the object of their hate, and the victim of his 
own system. I often celebrated the memory 
of his death, bj partaking of the Lord's Sup- 
per ; but some time after, reflecting that he 
termed himself the Son of God, and preten- 
ded to do miracles, he lost all mj former ven- 
eration ! 

I then prayed that God would prepare 
me, by punishing my sins, for virtue and hap- 
piness, and I thanked him for every misfor- 
tune ; but the first observation I made was, 
that though I was oftentimes severely chas- 
tised, it did not make me wiser or better. I 
therefore again prayed to God, that he would 
shew me, in every instance, the crime for 
which I was punished, that I might know and 
avoid it ; but finding this vain, I feared that I 
should never, perhaps, be corrected in this life 
by punishment ; still, I hoped I might be deliv- 
ered from moral evil after death in some kind 
of purgatory, by a severer punishment. Yet 
reflecting that punishment had proved itself 
utterly ineffectual to produce even the lowest 



120 



APPENDIX. 



degree of virtue in my soul, I was constrained 
to acknowledge that my theory, though it 
seemed by a 'priori reasoning well grounded, 
was totally refuted by experience, and I con- 
cluded it was entirely out of the reach of my 
reason to discover the true road to virtue and 
happiness. I confessed this my impotence 
and blindness to God, and owned myself, as a 
blind man, who had lost his way, and waited 
in hope that some benevolent man would pass 
by, and lead him into the right way. Thus I 
Avaited upon God, that he would take me by 
the hand, and lead me in the way everlasting. 

" I could not, however, entirely get rid of 
the idea of being corrected by means of pun- 
ishment, and I still looked on the doctrines of 
Christ's deity and atonement, as useless and 
blasphemous, though I carefully kept this my 
opinion secret. 

Such was the state of my mind, when on 
the 27th June, 1791, sailing in a boat, with 
my wife and daughter, for amusement, sud- 
denly a water-spout overtook us, and turning 
the boat in an instant upside down, we were 
sunk before we apprehended any danger. 
Both my dearest relations were drowned, and 



APPENDIX. 



121 



I was carried down by the stream above a 
mile, and must soon have infallibly been lost 
also, as from the violence of the storm no per- 
son could attempt to approach the wreck, and 
it was supposed we must all have perished 
together : but now^ the Lord stretched forth 
his hand to deliver me. A stronger vessel 
lying in the port of Dort, was by the storm 
rent from its moorings, and blown out of the 
port towards me, till the men on board thought 
they discovered a person floating on the side 
of the wreck, and rescued me from the jaws 
of death. 

I considered this terrible event as the 
severest punishment that could be inflicted on 
me ; and saw the next day as clear as the 
light, that it had no more power to correct me 
than all the former providences, and hence 
concluded my state to be desperate, and that 
God abandoned me as incurable by correc» 
tion." 

Note F. 

" It is well known," to use the words of 
another, that many of the G erman Divines 
12 



122 



APPENDIX. 



of the first character for talents and piety, 
allow themselves to speculate, with a degree 
of freedom, which the orthodox in this country 
neither practice nor approve, in regard to the 
condition of human souls, in the interval 
between death and the judgment. There is a 
disposition among them to regard this period 
as a sort of second probation. They suppose 
it possible, that the door of heaven will not be 
wholly closed, till the trial of the great day ; 
and thus, that some who die without piety will 
obtain it, ere they pass the final limit, and so 
be saved. There may be some difference of 
opinion as to the extent, to which they sup- 
pose that mankind will be admitted to this 
second day of grace ; but for the most part, 
they restrict it to such as have not been 
favored here 'witli a distinct knowledge of the 
gospel. " Many of the Germans," says Dr. 
Kurtz, believe that the gospel will be 
preached in its purity to all people, and that 
none will be consigned to eternal punishment, 
until they shall have heard it and rejected the 
plan of salvation, which it proposes. Heathens 
die without hearing it, and many in Christian 
lands leave the world without having heard it 



APPENDIX. 



123 



proclaimed in its unadulterated simplicity. 
This is particuiarlv the case in reference to 
multitudes in Europe. These, say the incU- 
viduals alluded to, will have an opportunity of 
salvation hereafter — the gospel Trill be pub- 
lished to them in a middle state, intervening 
between death and the resurrection : if they 
embrace it, they will be saved : if they reject 
it, their destiny will be unalterably fixed for 
ever." 

Professor Hahn clearly intimates that there 
is hope in the other world for those who " lost 
the great end of their earthly existence, not 
so much from malice and obstinacy, as from 
ignorance, fickleness, and precipitancy — 

more through the fault of others, than of 
their own." Manual, pp. 438, 639. 

It is to " learned theorists" such as these, 
that allusion is made in the text. Their the- 
ories, I am satisfied, have no foundation, either 
in reason, or Scripture, — either in the perfec- 
tions of God, or the decisions of his word. 
I further object to them, that their practical 
tendency is evil, and only evil. Let the senti- 
ment prevail generally, that for the stupid and 
careless — those who fail of salvation in this 



124 



APPENDIX. 



life through ignorance and negligence, rather 
than through a wilful rejection of the truth — 
there is to be a probation, attended with high 
privileges, in the other world ; and you directly 
encourage stupidity and negligence. You 
hold out a premium for it. Let the sentiment 
also prevail, that those who die in heathen 
lands are to have the gospel preached to them, 
it may be under the greatest possible advan- 
tages, in the intermediate state ; and who will 
trouble himself, or make any considerable 
sacrifice, to have the gospel preached to the 
heathen in their present state 1 I can con- 
ceive of no theory more directly calculated to 
cut the cords and dash all the springs of Mis- 
sionary effort, than this. — know that some of 
the German divines, who hold this theory, 
express a strong desire that the kingdom of 
Christ may be promoted in this world, and 
that the entire earth may be filled with his 
glory. But were the views which they cher- 
ish to become general among Christians, it is 
not at all likely that this world would ever be 
evangelized. The moral power of the gospel, 
at least in the direction of Missionary effort^ 
would be gone. 



APPENDIX. 



125 



To prevent misapprehension, it should be 
added here, that those Evangehcal Germans, 
who dream of a future probation for the hea- 
then, are not, in any sense of the term, (what 
they have sometimes been reported to be) 
UniversaHsts. Their speculations goto weaken 
and embarrass the argument in support of the 
doctrine of eternal punishment ; still they 
hold, that, for those who understandingly 
reject the gospel, whether in this life or in the 
intermediate state, and who go to the judg- 
ment in their sins, there is no hope. Thus 
Professor Hahn, in his section on the last 
Judgment, shows that the Judgment will be, 

(1) universal, embracing both men and angels. 

(2) It will be righteous, according to the pow- 
ers and means received." "And (3) it will 
be decisive and Jinal ; for there will be a public 
and eternal separation of the good and the 
evil, and the fate of those who are sentenced 
will be unchangeable.^'^ 

The following view of the older theologians 
of his church, Hahn quotes also with appro- 
bation, as being in accordance with the 
sense of Scripture." " The wicked and con- 
demned, both men and angels, shall be thrust 
12* 



126 



APPENDIX. 



into hell ; and being excluded from the vision 
of God, and the fellowship of Christ and the 
blessed, in horrid society with the reprobate, 
shall experience the eternal torments of fruit- 
less remorse and despair. The Evangelical 
church decidedly rejects the doctrine of the res- 
toration of all tiling s^ Manual, pp. 659. 

Olshausen says that, ''on philological grounds, 
no argument can be brought against the 
unceasing duration of punishment." He also 
says that, in the " last judgment, the wicked 
shall be given up to fnal condemnation^ which 
is locally designated by gehenna, and the lake 
of fire." Commentary, Vol. i. pp. 412, 700. 

Koppe says, " Damnation is to be consid- 
ered eternal, for the same reason that salvation 
is ; and Christ, with all his love, did not pos- 
sess the weak sentimentality of modern times." 
" That system of faith seems best to have 
apprehended the sense of Christianity, which 
lays down an eternal happiness, and an eter- 
nal hell, as the final state of mortals. With- 
out the eternity of both, the system of rewarde 
would be frivolous, and our earthly life of lit- 
tle importance." Philosophy of Christianity, 
Vol. ii. pp. 136. 



APPENDIX. 



127 



Storr says, " The final punishment of the 
wicked will not begin, until the awful day of 
Judgment ; but their punishment in general 
begins immediately at their departure from 
this life, and will never terminate through all 
eternity,''' Theol. Sect. 58. 

Reinhard says, " As far as relates to the 
sacred Scriptures, these expressly teach that 
future punishment will be eternaV Epit. 
Sect. 196. 

J. Muller says, " This much may with cer- 
tainty be affirmed, that in regard to innumer- 
able multitudes, this life decides forever their 
future condition, whether it be happiness or 
misery ; yiz : all those to whom the gospel, in 
its purity, has been proclaimed." " The gos- 
pel, wheneyer it is truly declared, brings a 
perfect decision, and thereby excludes any 
change in a future state J'' Studien and Kriti- 
ken for 1835, pp. 760. 

Note G. 

The supposition that God has not poicer to 
conyert and saye all men can only be made 
on the ground of another supposition, viz : 



128 



APPENDIX. 



that the salvation of all men is in some gense 
impossible: For God can do all things jjossible, 
alike in the kingdoms of providence and 
grace. God cannot, indeed, do that which 
would be in opposition to his own nature, or 
which would involve a contradiction, or an 
absurdity. He cannot do that which is in the 
nature of things impossible. But his omnip- 
otence knows no other limit. Aside from 
this, there is demonstrably nothing which does 
not lie within the compass of his power. 
The question, therefore, comes to this. Is if 
IMPOSSIBLE ybr God to convert and save all men 1 
But in what sense can this be considered as 
impossible ? Is it inconsistent with the nature 
of the human mind, and with the freedom and 
accountability of man ? Such a supposition 
is a priori incredible ; because God made the 
minds of men, as well as their bodies — made 
them free, accountable agents — and it is not 
likely that he would give existence to a being 
which it was impossible for him to control. — 
Besides, is it not a fact that God does control 
the minds of men, of all men, in perfect con- 
sistency with their freedom and accountabil- 
ity ? I speak not now of the manner in 



APPENDIX. 



129 



which this is done, whether by a direct effi- 
ciency in view of motives, or by the mere influ- 
ence of motives ; — the fact that it is done Avill 
not be denied, except by those who deny that 
God executes his purposes and governs the 
Avorld. — The Scriptures too — by necessary 
impUcation, by direct assertion, and in almost 
every form of representation and expression — 
exhibit the free minds of men as subject to 
the control of him who ruleth all. 

God's control over the free, responsible 
mind is also exhibited in every instance of 
conversion. Every conversion which takes 
place is the work of God's Spirit, accom- 
plished in perfect consistency with the nature 
of the mind, and without any infringement of 
human freedom or acc out ability. But are not 
all minds constituted essentially alike 1 And 
if it is possible for God to convert one sinner 
in the manner above described, why not two ? 
w^hy not as many as he pleases ? why not all ? 
It is difficult to see, therefore, how the con- 
version of all men (more than of a part, or 
more than the control which God exercises 
over men in other things) should be inconsis- 



130 



APPENDIX. 



tent with the nature and freedom of the mind, 
and on this account should be an impossibihty. 

I would inquire, in the next place, if it is 
impossible for God to convert and save all 
men, and if this is the reason why all are not 
saved, how is it that Christians are exhorted 
to pray for tlie salvation of all? The Apostle 
Paul exhorts, " first of all, that supplications, 
prayers, intercessions, and giving of thanks 
be made for all men: (1 Tim. '2. 1.) and our 
Saviour directs us to pray that " the kingdom 
of God may come, and his will he done on earth 
as it is in heaven^'' — which is virtually a prayer 
that all men may be saved.* Indeed, such a 

* The duty of Christians to pray for the salvation of 
all men may be shown in several ways : Thus, if it is 
right for God to desire the salvation of all men, it is 
right for his people to desire the same ; and if it is 
right for them to indulge such desires, it is right that 
they should express them in humble, submissive pray- 
er. — It follows, also, from the duty of loving our fellow 
men as we love ourselves, that it is as much our duty 
to pray for our fellow men, to pray for them all, and to 
pray that God would have mercy upon all, as it is to 
pray that he would have mercy upon us. And this is 
not only our duty, it has been the duty of our fellow 
men in all past ages, even from the beginning. 

The sense given to the passages of Scripture above 



APPENDIX. 



131 



prayer is so in accordance with the best feel- 
ings of Christians, that it is doubted whether 
they ever pray at any considerable length, 
without offering up what amounts to a petition 



quoted is conformable to that of the most respectable 
Commentators. 
BuRKiTT. We are to pray in general for all men," 
because it is the desire of God that all men should 
be saved, and because such prayers are good and accep- 
table in the sight of God." Comment, on 1 Tim. ii. 1. 

Doddridge. 1 exhort, first of all, that supplica- 
tions, prayers, intercessionSj and giving of thanks be 
made for all men — for the icJiole human race, whether 
Jew or Gentile, Christian Oi Pagan, friends or ene- 
mies." 

Macknight. I exhort, first of all, that supplica- 
tions &c. be offered in behalf of all men, for heathens 
as well as Christians, and for enemies as well as 
friends." 

Scott. I exhort, first of all, that supplications 
&c. be made for all men, without distinction of nation, 
rank, or party, and without exception of enemies and 
persecutors." 

The litany of the Church of England beseeches God 
to have mercy upon all men.'' 

ViTRiXGA. ^- Let thy kingdom come'" &c. Let the 
gospel be preached to all, and he emhraced ly all. Let 
all be brought to subscribe to the record God has given 



132 



APPEXDIX. 



that all men Diay he saved.^ But does not such 
prayer necessarily imply that God is able to 
save all men. "What propriety in praying him 
to do what he has no power to do ] And w ho 
can believe that God would direct his children 
to pray him to do that which is in the nature 



in his word concerning his Son. and to embrace him as 
their Saviour and Sovereign." 

Whitby. We therefore pray in this petition (in 
the Lord's prayer) that all ?72e?i may become subject to 
the kingdom of God erected by Christ ....... the 

minds of all being subdued to the obedience of faith." 

^ The Rev. John Scott, speaking of the ordinary de- 
votions in the family of his father (Rev. Thomas Scott) 
says. The prayer was certainly one of the finest speci- 
mens of supplication, intercession, and thanksgiving, 
fcr those present, and for all men that can be conceiv- 
ed." From those present, and all the branches of 
the family, with their immediate connexions and 
friends, he launched forth, to his parishioners and peo- 
ple ; to the various divisions of Christ's holy Catholic 
Church: to all the minister's of God's word, and all 
seminaries of learning ; to his country, and all orders 
of men in church and state ; to the surrounding na- 
tions, with a particular reference to passing events : to 
the state of the Jews, heathens, and Mohammedans ; 
and so for the icliole icorld of mankind.'' Memoirs of 
Rev. Thomas Scott, p. 56. 



APPENDIX. 



133 



of things impossible ? To desii^e that- God 
would perform an impossibility must, in every 
-case, be a vain desire. And to pray that he 
would perform what is utterly impossible must 
be, at best, but a vain and useless prayer. 
Who can believe that God has directed his 
people to offer such a prayer ? Yet he lias 
directed them to pray for the salv ation* of all 
men ; which shows, as it seems to me condii' 
swell/, that the salvation of all men is not 
impossible to God, and that such is not the 
reason why all are not saved. 

The idea that it is impossible in the nature 
of things for God to convert and save all men 
can be entertained only by those who suppose 
that he exercises no dmct control over the 
hearts of men, but governs them by mere 
motives. But this idea may be shown to be 
absurd, even on tins latter supposition. The 
theory in question is briefly this, 'If God 
should proceed upon the principle of con- 
verting and saving all men, and if such were 
the established and invariable method of his 
administration ; he would soon lose the power 
of saving any. It would soon come to that, 
13 



134 



APPENDIX. 



that thei^e would not he motives enougli witMn Ids 
reacli to turn the heart of any sinner ? 

It is obviously implied in this theory, that 
the only motive which can be made to bear 
effectually on the heart of a sinner, to turn 
him from the error of his way, arises from 
the prospect and the dread of punishment ; 
so that if this be weakened or removed, it is 
no longer possible even for God to convert 
the souL But is this true ? Is there nothing' 
intrinsically odious, ungrateful, detestable in 
sin, to lead persons to hate it ? Is there 
nothing intrinsically pure and amiable in holi- 
ness, to lead them to love it 1 Is there not 
something intrinsically excellent in the holy 
character of God, to draw forth the affections 
of the heart ? something touching, subduing 
in the dying love of Jesus, to melt the soul 
into sTatitude and obedience ? somethins: 
attractive in the prospect of heavenly joy and 
glory, to win the sinner to the performance 
of his duty ? Is it true, in short, that were 
the prospect and the dread of punishment 
taken UAvay, there would not be motives 
enough left (on supposition that God operates 
by mere motives) to render it possible for him, 



APPENDIX. 



135 



with all his power and Trisdom and love, to 
turn the hearts of men to himself? 

But the whole influence arising from the 
consideration of punishment would not be 
taken a^^ ay, even were God to comert and 
save all men. It would still be true, that he 
had a holy and dreadfid law, the penalty of 
which is eternal death. This declaration 
would remain good, " The soul that sinneth, 
it shall die and this, "Except ye repent, 
ye shall all perish." And if sinners needed 
to look down into the bottomless pit ; that 
world of unquenchable fire — that place pre- 
pared for the devil and his angels, would still 
be open, to show what the wrath of God, the 
wages of sin, the penalty of the violated law, 
is. And nearly all the motives, arising from 
this source, which now press upon the heart 
of the sinner, might be made to bear upon 
him with a scarcely diminished power. 



^ How often has God manifested that he can change 
the hearts of men by apparently feeble motives or 
means. How often has a word, a sentence, a perfectly 
familiar expression or thought, been set home upon the 
mind with such new interest and power, that conver- 
sion has been the speedy consequence. All such in- 



136 



APPExXDIX. 



But I proceed to take another view of the 
subject, which, to my apprehension, is deci- 
sive. It is certain that all men are the creat- 
ures of God, bound by his law, and under 
indispensable obligations to love and obey 
him. They are under so strong obligations to 
do this, and are urged hj so many and poicer- 
ful motives^ that if they fail, they are justly 
exposed to eternal death for the transgression. 
But all who need conversion have already trans- 
gressed, and are in a fallen, ruined, state. 
And now I ask, is it possible for persons to be 
in this state — to have sinned against motives 
and obligations enough to bring them into it — 
while yet there are n;^t motives enough within 
the reach of the Almighty, with which to 
renew them to repentance ? By the supposi- 
tion, there must he motives enough, to make 
the resistance of them expose the soul to a 
just and endless condemnation ; and yet by 
the supposition, there are not motives enough, 
to render it possible for almighty power and 



stances go to show that, in a world like this, God can 
never want motives with which to operate in turning 
the hearts of sinners to himself. 



APPENDIX. 



137 



love to draw the wandering soul back to the 
performance of its duty ! There must be 
motives and obligations enough resisted, to 
render the sinner a just outcast from all favor 
and mercy forever ; and yet, for lack of mo- 
tive, his repentance and return, so far at least 
as God is concerned, is an utter impossibility 1 
I know not how this supposition may seem 
to others, but in my view it involves a gross 
moral absurdity. It implies, on the one part, 
a prodigious amount of motive; and on the 
other, a most enfeebling deficiency of motive ; 
and is clearly inconsistent with itself. It can- 
not therefore, be the truth ; nor can it be the 
reason why all men are not saved, that the 
salvation of all is in the nature of things 
impossible. 



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